The Rudolf Steiner Archive

Wie Kann die Erforschung der Uebersinnlichen Wesenheit des Menschen Bewirkt Werden? (The Supersensible Being of Man. Lecture given at Basel, Switzerland, January 12, 1916)

Of all the problems related to the soul life of the human being and that have constantly to be faced by each individual, those concerning free will and immortality are among the most important. I have planned today's lecture so that these two questions can be discussed in conjunction with each other. I have not united these two fundamental problems of human soul life arbitrarily, but I hope to be able to show how intimately they belong together and how it is hardly possible to make a thorough study of the one without the other.

Anyone dealing with these two problems who has any grasp of what we are concerned with in human and spiritual history will immediately be aware of two facts. Apart from approaching such problems through faith, about which I intend to make neither positive nor negative comment here, people have tried to come to grips with them purely on the basis of thinking, scientifically and philosophically. Entirely on this basis of thinking attempts have been made to gain the most shrewd, penetrating and profound knowledge about the two problems. Anyone who tackles them cannot fail to note how individual scientists have disputed and acted in quite contradictory ways when dealing with free will and immortality.

There must be some reason why humanity finds it so difficult to get anywhere with questions which lie so close to the efforts of the human soul, and which arise out of the deepest needs of the soul. The human soul incessantly tells itself that within the human being is hidden something that exists beyond birth and death, and which one should be able to investigate scientifically. It also tells itself that there must be something like free decision at the root of human action, a not being bound to natural necessity as a falling stone is. But when on the basis of its thinking, the soul then tries to investigate the things that are so important to it, it can set out with the greatest hopes of achieving something, but soon other considerations show that it is possible to say as much against it as for it.

The approach I have represented for many years now—and also in these lectures here—seeks to clarify these questions from its own viewpoint and it thinks it recognizes not only the path that has to be followed to arrive at a conception of the two problems that is humanly satisfying, but it believes it also recognizes why it is that there is so much of a contradictory and unsatisfactory nature in other approaches to the problems. As is usual in these lectures given from the viewpoint of the science of spirit, in dealing with such problems I am obliged to take a quite different course from that taken by ordinary science. Science takes the facts, makes pronouncements about its findings, and then reaches its conclusions on the basis of these findings. The scientist of spirit normally has to proceed differently, especially when dealing with such subjects as these today.

The scientist of spirit first must give an idea as to how he arrives at his results. He has constantly to describe the path upon which the source of his findings is revealed to him. For naturally he is dealing with things that cannot be reached by means of the ordinary senses, and which are far removed from the usual processes of knowledge. He therefore has to give an idea of the path upon which he reaches a point where his findings appear set out before the eye of the spirit.

Such questions as we have before us today are of particular concern to the human being himself, for they are pre-eminently questions of human self-knowledge.

It is quite possible to say—as I have already done here many times—that the science of spirit is definitely an admirer of the magnificent and tremendous progress which humanity has enjoyed as a result of scientific work in recent times. But it is precisely because it realizes how to value the findings of natural science, as far as they can be valued, that it also knows how far these scientific methods can go, and where they can obtain no information.

We have to admit that for such questions as we are considering today, questions that concern human self-knowledge above all, the magnificent and admirable work of scientific thinking and particularly its method of thinking are more of a hindrance than a help. Therefore by way of introduction let me give you an example.

Serious and well-intentioned scientists have constantly directed their particular way of thinking to what goes on within the human being himself, to what surges to and fro in his soul life. We can take an example to show how the scientist is bound to miss the way that would lead to a solution, not because of any mistake he makes, but because of his method. A good scientist, Waldstein, has published among his works, which are very good in parts and which deal with the border-area embracing the nervous system and the soul, a dissertation on the unconscious ego. He speaks about all sorts of things that go on in the human soul, and which are of significance to the soul but of which our ordinary consciousness is not aware. He says, for instance—and anyone can think of hundreds of thousands of similar examples—supposing I stand in front of a window of a bookshop and look into it. My eye falls on the most varied collection of books. It is a scientific bookshop. Nothing but serious books are there. Because of my profession I am attracted by one particular book that is in the window: Concerning Mollusks.—And the moment I see this book, Concerning Mollusks, I cannot help beginning to laugh quietly. Now I am, after all, a serious scientist and there is no apparent reason why I should begin to laugh when I see this book, Concerning Mollusks. What has caused me to laugh when looking at the title of a book about mollusks? I close my eyes—the scientist continues—in order to find out what has caused me to laugh. And, lo and behold!—now that my eyes are no longer drawn toward the book I can hear dimly in the distance amid many other noises and hardly audible, for it is a long way off, the sound of a barrel organ, and this barrel organ is playing the very tune to which I first learned to dance decades before as a very young man. At that time I attempted to learn the steps of the quadrille to this tune. I did not give much attention to the tune then, for I was very much occupied, first, in learning the steps and then in giving attention to my partner in the proper way. So even at that time I only noted the tune in a half-dreaming state. But now, although I have not concerned myself with this tune in any way more recently, the moment I see the book about mollusks, this tune strikes up in the distance, and I have to laugh quietly. Had I not closed my eyes—for when I looked at the book I knew nothing about a barrel organ playing, it simply beat on my ear unnoticed—I would not have discovered why I had to laugh when I saw the book. This shows me how remarkable are the things that go on inside us, that move and work in the subconscious, and how this subconscious nature pursues its ways in the human being.

Such examples he describes in great numbers, and others have cited similar ones. But in following such learned dissertations one very quickly notices that although the people certainly know that they are dealing with something that belongs to a knowledge of what works and lives in the human being, their scientific thinking cannot achieve anything that leads to a furtherance of a real knowledge of what lives in man as his true being. For this we have to advance a stage further. And this is what I must deal with first—the path that leads us to self-knowledge. But I want, first of all, to place the two questions before you so that you see how they have to be dealt with in order to be felt and understood absolutely clearly.

In choosing where we begin with this, we should not take the hardly perceptible impressions in the human self, such as those of the barrel organ, for then we only arrive at what it is that affects the self, and not what lies behind it. To put the question satisfactorily, we have to ignore this continual movement into which all sorts of things are incorporated, such as the sound of the barrel organ, and turn to something that has a different relationship to human life. In our soul life there is a continual movement of mental images which are gained through our normal way of perception, and also feelings and will impulses—all these play a role when we hear something like a barrel organ. But basically, the whole of our ordinary everyday soul life is more or less similar to the case of the barrel organ. It is true that we are fully conscious of at least part of what lives in our ordinary consciousness, but there is also an immeasurable amount, the origin of which we do not know. Science quite rightly looks for causes of what plays into our soul life in this way in the physical body, the part of us that passes away with death. We are completely taken up with this interplay of our mental images. But there is one thing where we have to admit that it has a quite different character from this continual movement of our feelings and sensations. This is the realization,—which brings with it a certain power of judgment,—that we cannot simply allow our mental images to come and go as they please. On the contrary, we have to take ourselves in hand and say: Some ideas and images are right, others are wrong.—We begin to develop logic in our thinking,—logic that is designed to enable us to have the right relationship to reality.

Can it be the normal interplay of our mental images that is at work when we say that something is right or wrong? No, it cannot be the normal interplay, for now right and wrong ideas or images appear. All now depends on our being able to judge according to something that rejects wrong ideas—which arise out of bodily necessities, just as much as good ones do—and accepts good ideas. Something therefore of a quite different nature from what can otherwise be found by normal scientific self-observation, plays into our soul life. That is why the philosophical approach has constantly entered in at this point.

Whenever the attempt has been made to save the human being from being simply the outcome of his physical functions, it has always been pointed out how something plays into the soul life that cannot come from the body. Sometimes it is the right thing, sometimes the wrong; both appear in the same way. But it is just on this point that we can see that this kind of approach cannot pursue the matter to a conclusion, that it is really impossible to find out anything in this way. For we get no further than establishing the facts, while the fundamental causes and real nature of the case are sought in vain.—That is the one point.

On the other hand, there is the fact that among all the other things that take place in our soul life we are also able to say Yes or No to a particular action, to decide to do it or to leave it undone. But this contradicts every kind of scientific observation. For this action can only take place on the basis of our bodily nature, our human nature, and this means that we have to seek this basis in our human nature according to laws which function according to necessity. Human freedom does not come into it.—This is the other boundary. We have to start with these two points.

Twenty-five years ago in my Philosophy of Spiritual Activity I attempted to make these two boundaries or limits my starting point, and purely on the basis of observation sought to establish what lives in the human soul, what really happens in the human soul when an action is performed where a person feels he is employing his freedom.

At that time I did this in such a way as to remain within purely philosophical considerations. Today I will try to offer a solution, as far as is humanly possible, on the basis of the findings of the science of spirit. In order to do this, however, it is necessary to approach these two points that I have just characterized as the border points of genuine self-knowledge, in a way that only the science of spirit can approach them.

One of the characteristic things about the science of spirit is that we do not allow the soul to investigate in its everyday condition. Our ordinary consciousness does this, as does science too, but in the science of spirit we evolve the soul beyond the point it attains if simply left to its own natural development. We ourselves must take the soul in hand, and it has to develop into something different. For it has to be able to see and perceive something different from what can be perceived with the ordinary means of acquiring knowledge. It has, if I may indicate this right at the outset, to be able to grasp with its spiritual eye the spirit that lives in man.

Most people maintain that this is a subject for belief only, but this is really simply because they do not wish to make any effort to consider such things as the human spirit, that they say this. The actual method and practice of the scientist of spirit proves that it is not just a belief that is acquired, but knowledge as certain in its sphere as is scientific knowledge in the natural sphere. We must, of course, be quite clear that by undertaking certain exercises and functions, the soul has to attain a quite different constitution from the one it has in normal life and ordinary science. It has to acquire a different kind of perception. In my writings, where more detailed information about these matters can be found, I have called the first stage that the soul reaches in investigating the spiritual world, imaginative knowledge.

How do we acquire this imaginative knowledge? Mainly by applying our thinking, our minds in a different direction from the one usual in everyday life. To take the example already cited, we have to try to introduce something into our thinking that is as remote as possible from the barrel organ. For the barrel organ introduced a kind of unknown quantity into the soul life, which was not even noticeable. Precisely the opposite must be the case if we wish to train our souls, to prepare ourselves for spiritual investigation. Nothing must enter our soul unless the soul itself admits it. This can only be done if we succeed—naturally only for the purposes of our investigations—in eliminating the past we have lived through, and the future we look forward to, and in concentrating in our souls solely on the present, as far as possible in one comprehensible mental image, a mental image that we have put together ourselves so that we know what is in it. And we have to do this again and again.

What is characteristic about this is that such activity should be completely removed from any kind of dream life in the soul. No one can become a scientist of spirit in the right way who is fond of giving himself over to self-indulgence and dreaming. No one who willingly indulges in a false mystical way, in something indefinite, can ever become a scientist of spirit. For such indulgence does not lead to the science of spirit. We can only take up the science of spirit if we experience something in our souls that we ourselves have put there with every conceivable effort of our own consciousness, and then constantly concentrate upon it and devote ourselves to it. In my writings I have called this meditating, and by this I mean meditating in the proper sense that we are directed toward our own consciousness, our own soul activity.

There is a further point I would like to mention. Not only must this meditating be far removed from any kind of dream state or false mysticism, it must also be removed from everything that produces hypnotic and suggestive conditions in the soul. Staring at shining objects, for example, by means of which hypnotists produce a hypnotic state is the very opposite of the first condition of a spiritually scientific training. All the various kinds of exercises that dull the consciousness are the very opposite of spiritually scientific training.

What we are concerned with is placing ideas, feelings and will impulses, of which we have a clear picture, into the center of our soul life with full consciousness, so that we are as clear as we are when using the full powers of our thinking. In fact, this absolutely clear thinking, carried out with our full consciousness, must be our example and pattern. We have to be careful not to stop at this, however, for then we achieve nothing, but this should be a pattern for all the activity the soul undertakes in exercises directed toward finding the path into the spiritual world.

It may perhaps take years of trying, but the passing years stand us in good stead, for the fact that we get older as we do the exercises is a great help in enabling something to happen. Constant attempts to concentrate our soul life upon our self-directed mental images by means of meditation, results in the development of our imaginative life. This means that we no longer need only to use pictures and mental images that we ourselves put together, but that such pictures, such imaginations, themselves appear as objective entities in the soul, and in fact, we can live in such imaginations. It is only when we have prepared ourselves in the way I have described, that these imaginations no longer arise out of the body, but out of the life of the soul.

But we also become conscious of gradually following an inner necessity. In living in this world of pictures—for it is the imaginative world that we first experience—we gradually cease to believe that we can arrange the pictures as we please, but that we are bound to certain laws, just as we are bound to laws in the outer world.

You can set a chair upon the table; it stays there. If you put it somewhere in the air, it falls down. If in looking at the outer world you wish to remain within reality, you find yourself bound to certain laws. As you develop your soul in the right way you will gradually see that you are similarly bound to laws in your inner world that are just as objective as, for instance, the law that a chair can only stand on something that supports it. On the one hand, we feel that with our consciousness we are part of the world in which the pictures exist; on the other hand, we feel bound to the underlying order which may be compared to the kind of order that exists in the physical world.

In two particular respects we have to be able to differentiate carefully what we experience. We should not confuse the latter with what people experience under the influence of ordinary visions, for these ordinary visions come from the body. They are not induced by ourselves, and do not take the place in the soul. Imaginations, on the other hand, are processes which take place in the soul. Whoever has not learned to differentiate between imaginations and visions can, it is true, become a visionary who allows all sorts of vague clouds to arise out of his body, but he can never become a scientist of spirit. We are simply not consciously present when visions arise, and this is a most important point. It is in fact just as important and actual as the cautionary rules we adopt when pursuing chemical, physical and physiological methods.

I would like to cite a critic of the spiritual scientific approach who has a high opinion of his own book wisdom. I have no wish to speak about all the rubbish he has said concerning my science of spirit, but I shall quote something from a book of this so-called learned gentleman. This book has attracted considerable notice and has already gone into a second edition after quite a short time. The author relates what happens to him sometimes when lecturing. For a time he speaks in such a way that he thinks over everything he says, but then sometimes he has observed that he does not think any longer, or at least thinks about something else, but yet he continues to speak.

Well, first I promise never to impose myself upon you by ambling on when I have ceased to think! On the other hand, it must be emphasized that whoever believes it is possible to approach the mysteries of the soul when acting this way, is from the start much too stupid to be able to grasp anything about the fundamentals of what the true science of spirit is. He is also much too stupid to make any remotely correct statements about the science of spirit. With this one statement he proves how far he is from what is meant here. For the most essential thing is that the science of spirit must emphasize that consciousness must be present wherever the spiritual is sought. All visions and every kind of undirected dreaming, even if it is impressive enough to captivate a public without thinking as to the means by which it is captivated,—all this is quite out of the question, not only when we speak, but also in connection with what goes on inside us in our souls, if we are on the path to the spirit indicated by the science of spirit.

The other thing that has to be differentiated from what I have called imagination, is our ordinary fantasy. Our higher imaginative life is not simply an act of our fantasy any more than it is a visionary or undirected mystical experience. With our fantasy, it is true, the pictures have a certain law and order, but they are arranged inwardly in quite a free way.—With our fantasy we are not so bound to the objective course of the pictures as we are in our ordinary perception or in the life of imagination where we know that the chair cannot stand in the air.

If, therefore, in our inner training of the soul we reach the point of having before us what we cannot have before us in our ordinary consciousness, in our ordinary everyday life, we do not simply experience a world of pictures that arises out of the soul, the origin of which the soul itself has experienced bit by bit. We now experience a new world, a world of pictures, a world that otherwise we do not have around us. This is the first thing that anyone has to struggle for who wishes to penetrate into the real spiritual world.

But now something specially important happens on this path toward spiritual investigation. The visionary is satisfied with this world of pictures. He says that that is what he has sought. The dreamer is also satisfied.—But the person who achieves imaginative knowledge is by no means satisfied with this world of pictures. He regards it only as a means for proceeding further. For the experience of this world of pictures is accompanied by a strengthening of our means of experience. We have to find quite different inner forces in our soul life if we want to hold on to these pictures, or be really consciously present when they come into existence. These forces are quite different from those we must use when ordinary pictures arise, when speaking in the ordinary way, or when writing books. This strengthening of our consciousness is the important factor, for by these means the soul becomes stronger than it is otherwise in life, or needs to be. There is nothing to be gained by this world of pictures other than a strengthening of our soul life. We should say to ourselves: This whole world of pictures is only a preparation for the spiritual world.

Then, having experienced ourselves—and I say “experienced ourselves” intentionally—we realize that there is not really any objective world in these pictures, but that we have the means to penetrate into this objective world. We have, as it were, in this world of pictures a spiritual eye and a spiritual ear, but they are not yet transparent. Imagine that you have eyes in your eye sockets, but that they are not made of a transparent glasslike substance, but are darkened and opaque. This is the nature of this world of pictures within us, which is more likely to cut us off from the spiritual world, but which can be strengthened by taking into our souls the first available means to penetrate into the spiritual world. We have to acquire a further power. And this is acquired by feeling the power that we experience in these pictures. In experiencing them to the full, we acquire a second power. You can find more detailed information in my books.

The second power consists in making the pictures transparent and transaudient, then doing away with them, just feeling ourselves in the pictures, having only strengthened our own self, but making the whole world of pictures transparent. We have to be in it, but we no longer have to see it. This is a condition that the visionary does not want at any cost, for he is immensely satisfied to feel himself in the pictures, to have, as he thinks, “the whole spiritual world” before him. He has no wish to make the pictures transparent. The scientist of spirit utilizes what he experiences with the pictures only to strengthen his ego that thereby becomes stronger than the ordinary ego, and can now maintain itself. When the ego maintains itself, it also maintains the world of pictures for itself, but by means of this inner strength it no longer directs its gaze to the perception of the world of pictures. The latter is overcome, so that although we live in this world of pictures we no longer perceive it and no longer look at it as something coming to us as a reality from outside.

Further energetic practice of the exercises having made the imaginations transparent, the second thing necessary in order to enter the spiritual world comes about. This is what I call inspired knowledge. In using this word I would ask you to take it only in the sense that I have explained here, and not to confuse it with all sorts of superstitious notions. It is what appears in the soul when the latter has been strengthened in the world of pictures and then has eliminated. The world of pictures becomes transparent, and the outer objective spiritual world makes itself known in spiritual hearing, spiritual perception. It is not that then we have only the strengthened self before us, for our experience now gives us the possibility of knowing that there is a spiritual world around us, just as there is a physical world around us which we perceive with our physical eyes and ears. In fact, anyone who is of the opinion that proper investigation is not necessary in order to enter the spiritual world, or that talk about the spiritual world is only a lot of meaningless words, is quite wrong. And likewise wrong is the person who maintains that the scientist of spirit is a kind of visionary whose task is easy compared with the serious work which goes into the discoveries made in the laboratory and observatory. However difficult it may be for us to adopt the methods of ordinary science, it is even more difficult to master all the preparation necessary for the soul to get beyond the stage of imagination and enter the spiritual world as I have described. Irresponsible statements about such matters can come only from those who have never bothered to get a true idea of what the science of spirit is.

Having now penetrated into the spiritual world when it is revealed to us in a way similar to our experience of color and sound in the physical world, something happens which we feel in a remarkable way. By continuing to apply ourselves to inspiration we continue to experience it and what happens then is what can be called a reversal of going to sleep. It is most important to grasp this. We know that by means of imaginative and inspired knowledge we have gone through all the various conditions that we normally only experience when we go to sleep. This making ourselves free of the physical body in imagination and inspiration is the same as when, in going to sleep, the physical body follows only its own laws, which have nothing to do with what happens in the soul. Notice what happens when we go to sleep: our normal perceptions become unclear and sink away, then we become unconscious. This sinking away of our physical perceptions does not happen because the physical body is tired, but because something else takes the place of our perceptions—namely, imaginations. It is not that we develop a lower form of soul activity, but a higher. This is even more the case with inspiration.

If we proceed even further it is as if we were to wake up in the middle of sleep and see our bodies lying there apart from our souls. This is a real experience. We see that when we have experienced inspiration we are outside our bodies. We are not unconscious, however, but within the spiritual world. We now enter into what made itself known in inspiration, we enter into it, coming to know its beings and processes, step by step. In my writings I have called this third stage of spiritual knowledge, intuition.

We penetrate into the spiritual world by imagination, inspiration and intuition. This is how we immerse ourselves in the spiritual world by the transformation of the soul. It cannot be attained by empty phrases or meaningless mystical talk about losing oneself in this or the other, but only by really earnest work on the soul.—Having reached this stage—and we do not have to call it a higher stage than our ordinary life, but only a different kind of knowledge—we then have quite a different relationship to the outer world than we have without this knowledge.

Although it is well known to many of you after all the lectures I have given here, I would nevertheless like to mention in passing that it is not that a scientist of spirit is a scientist of spirit from the moment he wakes up until he goes to sleep as, say, a chemist is a chemist even when not in his laboratory. For the times when the scientist of spirit is not actually immersed in the spiritual world he is an ordinary human being like anyone else. He naturally lives according to what the outside world demands of him. It is a great mistake to imagine that the scientist of spirit becomes a different person. Many misunderstandings arise in the outside world about various kinds of societies because their members constantly suggest that they are a higher kind of human being. This is quite irresponsible and is certainly not meant here. What is meant is that in certain states of life we train the soul to enter the spiritual world, and that during these states, in this condition of soul, the soul has a different relationship to the outer world than usual, even regarding the more subtle distinctions in life.

It may well seem odd to you, but it is nevertheless true, that it means a great deal to those who look at life in a one-sided way, whether one is a materialist or a spiritualist—spiritualist not in the sense of Spiritualism, but of German philosophy. It is really all the same to a scientist of spirit whether a person is a materialist or spiritualist. But this is not the point. For the materialist who approaches the outer material world with his deepened self, however material the phenomena are that he investigates, proceeds from matter to spirit, because spirit lies at the roof of all matter. If you start with matter and do not stop halfway, however rabid a materialist you may be, but are willing to apply your thinking to the investigation, you will then be on the right track. Neither should a spiritualist stop halfway, for then he only speaks eternally about spirit, and perhaps even despises matter. The important thing is not to talk about spirit, but to find the way from spirit to matter, to immerse oneself in matter, and to take the spirit with one into it. It is a fact that the spiritualists, who always chatter about spirit and have no idea of how to apply this spirit to our more immediate and useful life, are perhaps even more harmful than the materialists.

Whether we start from matter or from spirit is not important. What is important is that we continue our investigations to a conclusion. But in a certain respect this does not happen in the case of the methods pursued by modern science. Although modern physiology and biology deal almost exclusively with the material aspect, even when studying the human being, their methods—that is, their method of thinking, not the facts they discover—cannot get behind the real mysteries of, say, human evolution. And for the questions we are now considering it is just this that is so important.

You are well aware that the idea of evolution is one of the special achievements of modern science. But evolution has become a pretty threadbare word. The whole of science, including the human being, has come within the orbit of the idea of evolution, and this has led to the discovery of much useful and significant material. However, despite this, science has really only discovered half of what is necessary to make the human being understandable. For the human being is not as simple as all that, and cannot simply be understood on the basis of this single line of evolution.

Man is a complicated being. If we are to apply the idea of evolution to the human being and really penetrate the real mysteries of his nature, we must apply the idea of evolution to the human organism, as the latter appears to our everyday senses, quite differently from the somewhat oversimplified approach attempted by science until now. For in dealing with the human being we have to differentiate between different parts—the head with the senses and the nervous system (for simplicity's sake I call it the head organism), the more central organism connected with the breast and abdominal regions, and the third, consisting of what takes place at the periphery of man's body. Anyone who has seen a human skeleton will know that what is expressed so differently from animals in the formation of man's extremities, his arms and hands, his legs and feet, is not only different in its outward expression, but this differentiation is also continued on a more inner level.

Everything we experience outwardly concerning the human being is in the first instance, material. We come to know the real mysteries of this when we are in the position of being able to immerse ourselves in this material manifestation. Then in applying the idea of evolution as held by modern science we find that it only explains the middle of the three parts, the breast region. The human being considered from the aspect of his head organism cannot be explained by this idea of evolution. Why should this be?—Because the head of man not only undergoes a forward evolution, but within this forward evolution it also evolves in the opposite direction, a retrogressive evolution. The head, instead of building up, reduces, takes something away from the straightforward course of evolution, does not stop when the impetus of evolution comes to an end, but then ossifies more than the rest of the organism. We can see in this peculiar ossification of the head a trivial outer expression of the fact that anatomically the brain is strangely undifferentiated, a fact that the findings of modern science also point to—modern science and the science of spirit point to the same fact. Looking at the human being as a head organism, we are not concerned with one straight line of evolution, but with a development that at one time moves forward, then stops and becomes retrogressive.

In becoming familiar with imagination, inspiration and intuition, our inner experience enables us to penetrate further into the structure of the material world than—however odd it may appear—those who always want only to experience the spirit. This experience of the spirit presupposes that we can penetrate into the material sphere. We then experience what our minds, which really make us human beings, really are. What happens in the unconscious when our minds are active? This is very odd—in using our minds, our heads become hungry. The head loses substance. Every idea that is permeated by our thinking is a partial condition of hunger. Ascetics, who have set about it in the wrong way, have then tried to let the whole body starve in order to call up certain ideas. This is wrong. In fact, the right thing comes about simply by establishing a certain unstable equilibrium. In our organism we have only a proper equilibrium and are properly nourished insofar as our middle organism is concerned, and respecting our head, only in sleep. All the time we are awake the head must suffer from undernourishment. This is the retrogressive evolution. It is derived from the withdrawal of evolution, from reducing substance.

And lo and behold, we come upon something that is tremendously important, that provides the bridge from natural to scientific knowledge.

We ask: How do our minds function? Is it due to a forward, germinal kind of evolution? No, it is due to evolution becoming retrogressive, where evolution stops and crumbles, thus making room for soul experience. If we believe that evolution simply continues in a straight line as it does in our purely animal, middle organisms, we never arrive at a concept of the independence of our minds, of our experience of thinking. This only happens when we know that evolution has to withdraw, as does everything that induces growth and life, in order that room is made within the head for the soul. Only in knowing how the head is the foundation of our soul life do we come to appreciate the independence of our experience. In penetrating to imagination, inspiration and intuition we see, therefore, how our thinking, whether right or wrong, affects our soul life. The body has to suspend its functions in order that the soul life can be present.

We can then proceed further. The thinking part of us that takes up an independent position in the organism can be perceived, and we can see what it is and how it enters the human being when we say that one thing is right and another wrong, how it emerges out of our organism. And we have learned to recognize what sort of experience we have in imagination, inspiration and intuition. But now, in what way do we experience our thinking? We find that as it exists in everyday life, providing it is a real kind of thinking, it does not simply follow the haphazard way of our mental images, but evolves logically, rightly or wrongly, and that it is an unconscious form of inspiration to the human being. This is the great discovery that we make.

The science of spirit leads us consciously into the sphere of inspiration. This can come about only by recognizing the fact that something flows into us that tells us to reject one thing and accept another. This is an unconscious form of inspiration.—Where does it come from? We discover this through the science of spirit in our experience of imagination, inspiration and intuition. If, having attained to imagination we do not rest there but immerse ourselves in inspiration, we come to see what it is that inspires us. This turns out to be the life that we lived before entering the body given to us by our mother and father, at birth or at conception. We now realize that this physical life is a continuation of a spiritual life that we have lived. Now through the thinking itself we learn that the human being descends from out of a spiritual world and enters into an existence where the mother and father provide him with a bodily vehicle which comes into being at birth or conception. In recognizing our thinking as unconscious inspiration and in perceiving intuitions, that is, in speaking of an intuitive thinking, of intuition living in our thinking, we are really speaking about the spirit-soul existence of man which he has before birth, or rather, before conception.

In future the problem of immortality will be expanded considerably. Thus far, people have only interested themselves egoistically in what happens after death. But the life that we live here in a physical body is the continuation of a spiritual life. The science of spirit opens up the possibility of looking at our life here in conjunction with the immortal soul as it was before it entered into the physical body at birth or conception.

Let us observe the human being from another aspect of his evolution. Here I shall have to say something very paradoxical. But I also know that the paradox I am going to speak about, which perhaps people will regard as somewhat perverse, will in fact be a solid possession of the science of the future.

Let us look at the organism belonging to our extremities, that is, everything connected with the formation of our arms and hands, feet and legs, and see how these are continued on the inward plane. Here we have quite a different picture of evolution. With the head organism we saw how evolution has to be retrogressive. In the limb organism we have the odd situation that it is a shade ahead of what is normal in the middle organism; our extremities, our limbs, are really over evolved. Here the human being progresses beyond the norm established in the evolution of the head. Even the form—the time is unfortunately too short to go into all the details—and the whole life of our limb organism provides proof that we are here concerned with over-evolution, for it tends toward something for which the human being has no need for the preservation of his body. Our evolution goes beyond this, whereas our heads have evolved retrogressively. What is the consequence of this?—Because of this over evolution something is brought to life unconsciously in us that we only recognize when we have attained a grasp of the imaginative life and when this has then been deepened through inspiration and intuition.

When the spiritual eye of the scientist of spirit perceives the limb organism, he sees how something is added to the organism. This something is, in fact, an imagination which arises as a matter of course in its own right. The extremities overdo evolution, thereby allowing something to be taken into the soul that cannot be seen with our normal eyes, but which appears immediately when we attain to imaginative life. Through the medium-ship of our limbs an imagination is produced, having nothing to do with our life here in the body. What have we here that is integrated into our limbs, and that can only be grasped as an imagination? It is nothing other than what later goes through the gate of death, that provides the foundation for the continuation of life after death.

On the one hand, what exists before birth, before conception, unfolds its life in our heads, that have undergone retrogressive evolution to allow inspiration to work in our thinking, on the other, what bears our soul life in a kind of vehicle into the spiritual world after death, is integrated into our limb organism. Thus on the one hand we are endowed with unconscious inspiration in our heads, while on the other we are endowed with unconscious imagination in our limbs, whereby the part of us that goes through the gate of death lives unconsciously in us, bearing us into immortality after death. We therefore come to know life before birth and life after death in two different ways, the former as unconscious inspiration, the latter as unconscious imagination.

It is possible to study biologically and physiologically the connection between the limb organism and the rest of the human organism. We then have only to see how in their structure the primary sexual organs are connected with the feet, and the secondary sexual organs, that is, the breasts only, are connected with the arms. Thus we have before us the physical basis for producing a new life, which then separates off, that has been integrated into the human being through the limb organization. This physical basis is complete when the human being reaches puberty, though he continues his life beyond this.

What we have here as our physical organization has its counterpart. The physical organism, insofar as it is connected with the sexual organization, is the basis for producing further physical life. The spirit-soul nature, which is the basis of the organism of our extremities is, on the other hand, necessary in order to produce what is sent beyond the gate of death and brings about the next life on earth.

We have here a starting point for a rigorous scientific investigation of the problem of immortality. And when more than twenty-five years ago I pointed out in my Philosophy of Spiritual Activity that it is necessary to observe correctly if we wish to approach freedom, I also indicated that on the other hand we have to progress toward purely intuitive thinking. Today I would add: This intuitive thinking is to be perceived before birth or conception. This was already written in The Philosophy of Spiritual Activity when I called the one element of the human will, intuitive thinking. The other element that arises as imaginative life I called, for the purposes of discussing freedom, moral fantasy, in order to make the book possible for those who consider the science of spirit a lot of nonsense. It is described there from a philosophical viewpoint. The scientist of spirit adds that what is described there as moral fantasy is a part of what lives in the human organization as unconscious imagination and which then emerges in moral action.

I said at that time that the interaction of moral fantasy and intuitive thinking is responsible for action on the part of the human being based on free will. Today I would add: What is the thinking? It is our inspiration here, that belongs to the sphere of pre-earthly existence. When does it become manifest?—It becomes manifest when we are able to work out an action that is so dear to us that it has nothing to do with our instincts and inclinations, that it is as dear to us as a person whom we really love because we have come to recognize and respect his inmost being. When we perform an action out of love—that is, not out of egoism, nor on the basis of our fluctuating mental images or ideas, but out of insight into the inner necessity of the action—then we give ourselves over to intuitive actions, we are then inspired by the life before birth.

But where does the power to do this come from?—It is the power that takes us into the spiritual world after death. This goes on in us subconsciously. As moral action freely unfolds, there lights up what lies before birth or conception. This unites with what enters into the spiritual world after death. During our life between birth and death we already carry out actions where what lies before birth plays a part in us in our intuitive thinking, that flows as inspiration into our lives. What lies beyond death is really not connected with us at all, but is nevertheless carried out by us. It is characterized by being performed out of love: this is the truly free action. We therefore have to say that what enters us as inspiration by way of our intuitive thinking, has no connection with our body. And what works imaginatively has no significance for the moment, but only after death. These two factors, having nothing to do with the body, are the real forces that work in the true, free act of will in the human being. The profound mystery is that when we investigate the free will we find that nothing mortal in the human being carries out the actions, but we find that free actions are carried out by the immortal part of man.

The problems of free will and of immortality are intimately connected because the only truly free actions are those in which the super-sensible plays a part, which is not yet bound to the body, which the human being has evolved in the spiritual world before he bears a body, and in which this super-sensible is joined to what results from over evolution, which has as yet no significance for our present development, but which will have significance after death, and which shines into those actions that are carried out apart from us. This is why I said in The Philosophy of Spiritual Activity that one cannot put the question: Is the human being free or unfree?—For this always leads to the wrong answers. It is not a question of “either—or,” but of “both—and.”

The human being performs many actions arising out of the needs of his body, out of the interplay of mental images rising up out of the body as a result of the impulses of the body. But he always has the ideal of performing actions where he can say: What is to happen here is so free that I do not come into it; it is as free of me as the human being whom I love; it only happens because I realize that it should happen. Our whole human thinking is set in this direction, and it gradually seeks to infiltrate into our unfree action. The human being extricates himself from unfree actions by evolving increasingly toward his true self, especially in what he does and wills, where the spheres of before birth and after death shine into his willing. He evolves toward freedom within the sphere of unfreedom; he is on the way to becoming increasingly free. This is not a question of “either—or” but of action. Those who put the question in this way cannot possibly find an answer to the problem of freedom. On the contrary, it is a question of “both—and.” The human being is free in his actions inasmuch as the immortal soul is revealed to him underlying the life of the physical body. What he does is released by his thoughts, flowing by way of love into deeds, and his freedom will be measured by the extent to which this happens.

In conclusion today I would simply like to show how the problems of immortality and free will illumine each other, and how they are so closely connected with each other. Free will can only be the possession of an immortal being. No one can be an adherent of free will without recognizing man's immortality at the same time. And those who do recognize man's immortality know that the human being is on the path of evolution toward freedom.

The kind of considerations we have discussed today, in which the science of spirit enables us to approach the most important questions that then point to the necessity of selfless self-knowledge, are normally fraught with prejudices. For they indeed make great demands upon us. We have to take ourselves rigorously in hand if we are to succeed in persevering with the whole power of our souls in what I have called imaginative ideas. It is something we have yet to learn. It would be much more comfortable if we could answer the most profound questions and mysteries of human life without all this.

What leads people today to regard the science of spirit as nonsensical and irrelevant? It is because they are unconsciously afraid of the powers that have to be developed in order to grasp the spirit in a completely free kind of experience of the spirit. For courage is necessary for such investigation, courage to believe that we do not immediately fall into an abyss of nothingness when we are dependent upon our own powers for producing a particular kind of experience which we ourselves place before our souls. It is certainly easier to want to penetrate the mysteries of life with outer means than to be told that the soul needs an inner strengthening far beyond anything found in ordinary life. It is therefore largely a matter of comfort and fear that leads to opposition to the science of spirit. Such things, however, will gradually be overcome by a humanity that is increasingly thirsting for truth.

I would like to close today's lecture by quoting, in a somewhat modified form, the words of a German thinker. The science of spirit is slandered by many people today because it is not properly understood and recognized, because people do not see how necessary it is for human life. But if we really contemplate the course of human evolution, we are bound to say that however overbearing the opposition, the misunderstandings, the slanders that oppose the truth, the truth will find its own way through the narrowest cracks in the rocks of human evolution, however great the pressure from the rocks may be. The truth we have been talking about today—that on the one hand we recognize the needs of present day humanity, existing in the subconscious, and that on the other we look into the spiritual world and see how it reveals itself to us on the path from imagination to intuition—this is the kind of truth that must be seen by the scientist of spirit as the kind that will find its way through, however great the weight of opposition and slander that rests upon it. For the truth winds its way against obstacles through the tiniest cracks in the rock of human evolution, and is bound to triumph in the end.

Das Wesen Der Anthroposophie. (The Nature of Anthroposophy. Lecture given at Elberfeld, Germany, January 24, 1922)

Goethe's observation of human beings and of humanity led him to the following short but comprehensive and significant conclusion that “the most valuable thing about history is the enthusiasm it stimulates.”

We may well be surprised at such a view of historical knowledge, for Goethe was, after all, a person who had deep insight into human life, and yet what he seems to be saying is that it is not the knowledge we acquire about the course of human history that is important, but rather the feelings and enthusiasm that history stimulates. However, the more we feel impelled to go into what is called historical knowledge, the more Goethe's judgment seems to be confirmed. We only need remember that when the catastrophic events began in which the whole of humanity is now embroiled, a number of people—and there were quite a few of them—believed from their reading of history and especially their picture of economic and other material causes in world history, that the war could last four or six months at the most. We have to admit that this conclusion was really not at all stupid. Nor, judging by the historical standards that humanity is accustomed to apply to its own historical evolution, was it in any way shortsighted. And yet, despite this—was this conclusion really founded on what was actually happening?

Let us take as another example what happened to a not insignificant person. It is true that it took place a long time ago, but it can still be mentioned. It concerns a professor of history at a university. This person gave a brilliant inaugural lecture in which he said that a study of the historical evolution of humanity suggested that the European countries would in future form a more or less united family in which there could be all sorts of differences but in which it would become impossible for the various peoples, the members of this great family, to cut each other to pieces. This judgment, the reality of which can hardly be doubted, was made on the basis of historical observation by Friedrich Schiller when he took up his professorship at the University of Jena in 1789. One has the impression that Schiller believed he could arrive at conclusions in his study of history that in a sense rise to a kind of prophecy. Immediately after Schiller had come to this conclusion there followed the events of the French Revolution and all that it brought with it. And if we take everything that has happened up to the present day we find that what even this gifted man had learned from his study of history has been completely disproved by the facts in the most terrible way. We could add hundreds and hundreds of similar examples.

This makes it imperative to take a closer look at what we normally call history and to see how far it really enables us to form judgments about what is going on around us. In such times as ours this is particularly important. History should teach us to recognize what each day brings—and today each day brings a very great deal. Catastrophic events breaking over the whole earth demand judgment from us. We must know what to think of the American West and how it can evolve in the future, and of the Asiatic East. How can we do this if history is regarded in the way we have just touched upon?

Let us take one or two examples by way of introduction to see how a view of history is attained from all the various things that happen in human life. I would like to characterize different aspects of this, starting from the various assumptions that lie close at hand.

At the beginning of our present century, when the events we are now witnessing were being prepared, it happened by what we normally call chance that two men made an historical, all embracing judgment about their country. It is most interesting to study the particular way in which these two looked at history. Although they lived not so far from each other, their two nations are quite different in character. The one is the German historian, Karl Lamprecht, who in 1904 at the invitation of Columbia University in America gave his American listeners his comprehensive judgment about the history of the German nation. The other is Wilson, who at about the same time gave a lecture in which he presented his comprehensive judgment about the American nation. It is interesting to compare these two, and it would be even more valuable to take a third, but the time is too short.—For instance, I can only recommend you to compare what I am saying today with a wonderful statement of Rabindranath Tagore about the spirit of Jesus. If the time allowed us to compare all three we would have a wonderful picture of literary, historical study.

I shall begin with the rather odd views that Karl Lamprecht, the German historian, came to about his own German nation. He has got beyond the merely factual kind of historical observation pursued by Ranke and others, for he sets out to study the inner course of human evolution. He seeks the motivating forces and directs his view to the example of his own nation. I can only give a brief picture of the views that Karl Lamprecht came to, and which he then presented in these lectures at Columbia University. He said that German history can be divided into clearly differentiated epochs according to the inner character of human deeds, of the constitution of the human soul, of the way in which human beings work.

We can go back to a period which came to an end in about the third century A.D. and we find that everything that happened in the German nation at that time arose out of a kind of activity of the imagination which felt itself stimulated to think in symbols and images. Even revered figures and personalities are often presented to the people in images and revered in images. Then there comes a time which is sharply differentiated from this. Whereas in the earlier period it is clear that the imaginative conception of life, which, according to Lamprecht's view, lies at the root of history, leads to the fact that social conditions are organized in a military structure, we see that from the 4th or 5th century to the 11th century it is superseded by a quite different way of thinking and quite different inner motives. In place of the merely comradely sort of life we find a kind of life that is more like a society. And in place of a living in images that always sees images for the things that happen, we have now, thinks Lamprecht, the concept of type. The single, eminent personality is regarded as a type of the times and revered, portrayed and characterized as such from all sides, even in the primitive art that has come down to us.

Then follows a relatively short period, from the 12th to the middle of the 15th century. Lamprecht characterizes this as arising out of all the impulses that were at work when power based on land and obedience evolved out of the old estates and the conditions on them, or being concerned with the way in which the constitution of the soul came to expression in art, with the way men were respected, with the way they acted, and finally with the way knighthood and town life evolved. Lamprecht characterizes it as the time of the conventional conception of life, for at that time life was based on conventions, agreements and a generally fixed way of doing things. For Lamprecht there is then an important break in the historical evolution of the German people which happens at around the middle of the 15th century. He believes that the individual personality that begins to break through for the first time, for the conventional relationships between human beings which are governed by considerations going beyond the merely individual, are no longer uppermost. The individual then enters decisively into historical evolution. Lamprecht shows quite justifiably how something very important begins at this time. Until then, human beings had lived an existence primarily based on deeds, on actions, founded on impulses of the will which arose out of the deepest recesses of the soul, whereas from the middle of the 15th century onward it is the intellect, the understanding, that belongs to the individual personality, that becomes the decisive factor. This lasts until the middle of the 18th century.

What then follows we should call a higher stage of individualism. Lamprecht differentiates it from the earlier period by saying that the age of subjectivism then begins in which a higher kind of understanding becomes particularly significant for human evolution. Lamprecht describes various aspects of this evolution from this viewpoint quite well. He shows, for instance, how the more rudimentary impulses of earlier centuries which prevailed in the relations of the various peoples to each other, turn into a kind of diplomacy based solely on the understanding and intellect. He gives many such examples from many aspects of life. We are still in this age of subjectivism.

From this brief description I have given you can see how an historian tries to explain what happens in history in terms of the nature and evolution of the human being himself. As we shall see in a moment, what Lamprecht put forward is intimately connected with the German way of looking at things. We can see that it is an attempt to use every possible means that are available for reaching a reality which has soul-spirit factors, for penetrating into the real nature of history. But if we then investigate how Lamprecht applies the ideas outlined in his lectures to his detailed description of history, we cannot help feeling bitter disappointment. This is because Lamprecht's views of history never convince us that the efforts he makes in observing certain inner powers of the human soul lead to any sort of convincing result. It is a struggle for a new view of history, but nowhere would we stop and say: Now we can, for instance, really see the inner reasons why the German people have evolved to what they are today. And this question constantly comes to mind when we study Lamprecht's view of history.

Let me compare it with Wilson's view of his own American people. It is something very remarkable, and in order not to be misunderstood I would point out that I am anything but an admirer of Woodrow Wilson. The actual fact of the matter will become clear in further lectures. For the moment I would only mention that my attitude toward Wilson has not arisen during the last six years, for already before the war I expressed my rejection of his approach in a lecture cycle given in Helsingfors in 1913 at a time when many in this country rejected the views expressed in his book, “Only Literature,” which was translated into German, and in his dissertations on freedom—as there were also many in Germany who were deceived and thought he was a great man for reasons which I will not go into now. It is neither chauvinism, that has grown to such proportions today, nor anything other than an entirely objective study of Wilson's approach that leads me to say what I have to say about him.

I have been particularly interested by this parallel phenomenon of Wilson speaking in his lectures about the American people. It is particularly important from one viewpoint because Wilson, when it comes to discovering the virtual factor in viewing a limited phenomenon of historical evolution and in what is needed in order to have some understanding of it, really hits the nail on the head. In this lecture Wilson says that those who live in the east, the New Englanders, do not look at the American people in the right way. And he also describes the quite wrong attitude taken by those living in the south. For he derives the nature of the American and his historical evolution from the events that took place in the 19th century in the center between the west and the east of the North American states when all sorts of people mixed with each other.—Out of their way of life there then arose what Wilson calls the American nation.

It is interesting to see how he succeeds in showing that American history really only begins when those who lived in the east looked toward the west and began to colonize it. Dutch, German, English, French and so on, all came together and formed something that did not come into being through the work of politicians but through those who tilled the land and tended the forests. And then he describes how the three most important political questions of America find their solution under the influence of these conditions. I cannot go into details but would like all the same to state what I think is the important point: the most important questions were those of the attitude of the state toward property, of tariffs and of slavery. All these arose under the influence of these conditions. As far as these conditions are concerned his view of history hits the nail on the head. And there are also further lectures in addition to this one where he speaks about history in general, where he gives his opinion as to how history ought to be studied. And something quite remarkable can happen to anyone viewing things as a whole.

I must say that I find Woodrow Wilson as a thinker and scientist an extraordinarily unsympathetic personality. On the other hand, in another person who has perhaps been too little recognized. I find an extraordinarily sympathetic personality, and this is Hermann Grimm, who applied his historical approach primarily to art, in which, however, his historical ideas are to be found. I have it from him personally because he himself described it to me on many occasions. It lived in him in a wonderfully comprehensive way. On one hand I read in “Only Literature” some of the things that Wilson laid down. On the other, I read what Hermann Grimm said about how history should be studied and how he looked at the evolution of humanity in the light of history. And one comes to the remarkable conclusion that in reading Wilson and Grimm a sentence of Grimm could often be transposed word for word into Wilson's work, and vice-versa. Sometimes there are quite short paragraphs that, from a superficial viewpoint could belong quite well to either of them. Only try to acquire the necessary knowledge, which is quite easy to do in this subject, and you will see the truth of what I say.

How are we to understand this? There is, after all, an enormous difference between these two people and the way they look at history.—There is nothing better than such an example for showing what has to be learned at the present time: that the literal content of a matter is not the whole matter! This is something our age has got to learn, but finds so difficult to learn. For however much our age imagines it lives in reality, it really loves the abstract and theoretical. When they find a few sentences the same with two different authors people are inclined to say that it is the same! The content, the purely literal content, is sometimes quite remote from the actual reality, and however odd this may sound it is proved by this example. For what are we dealing with here? Only the science of spirit can enlighten us, and only the science of spirit can detect the difference between the American historical approach of Woodrow Wilson and that of Karl Lamprecht. The abstract minds of the present time are completely taken in by what Woodrow Wilson says. Now it is not so, but before the war they were taken in. For they do not see the real point. Wilson says many excellent things. But compare them with what Hermann Grimm says, with what Karl Lamprecht says, who perhaps even make great mistakes. What Grimm and Lamprecht say, even when it sounds the same as what Wilson says, is achieved in wrestling with the matter in their souls; it always has the mark of having been permeated by the personality.

For one who is able to see through such things, Wilson's words betray the fact that the personality is possessed by its views. Of course one would have to see the details of the content of his words in the spirit in which it lives in him. Nevertheless, we can see that these things rise up from the unconscious depths of the soul and are not worked over personally by the soul, but simply push through from below. This personality is possessed by what lives below the consciousness.

I certainly do not pass this judgment lightly for I am quite aware that it has far reaching consequences. But I am also aware that it has been arrived at objectively. This is the great difference—on the one hand a personal struggle with truth, on the other a statement of something by which one is merely possessed, where one is more or less an outward medium for something rather indefinite. In this respect Wilson provides a brilliant characterization of his people, one that could hardly be bettered. I must say that some of the statements he makes about the Americans hit home. He says that it is because the American nation has come into being on the basis of work on the land and in the forests that the people have evolved what characterizes them today—the mobility of the eyes, the tendency suddenly to take up bold and adventurous ideas and the tendency to think up plans that can be realized anywhere without much feeling for one's home.

Mobility of the eyes, tendency toward bold, adventurous ideas—these are characteristic of a situation where there is no direct personal struggle, no conscious struggle with the things that are going on, but of a situation where something unconscious plays a part, where the human being is really only more or less a mediator for what is at work. Wilson could offer no greater proof of what he described as American than the history he himself wrote.

I only wanted to show by way of introduction how our view of history is dependent upon the sort of people we are, and how even today historical observation is still largely dependent upon this. I wanted to show how a study of the writing of history itself should enlighten us as to the real nature of the situation.

Now, for example, what is Karl Lamprecht's intention, for he is certainly not possessed by his ideas but, struggles personally for his ideas of history? He wants to introduce a science of soul into history. He wants to understand the historical evolution of humanity on the basis of soul impulses. He is seeking a science of soul applicable to his own times. What does he find? He looks for it in the so called psychologists, in those who investigate the soul. In these psychologists he honestly tried to find something their souls experience within themselves, something that he could then apply to his historical studies. But precisely this made him unsure, and resulted in the fact that there is nothing in his way of looking at history that can offer any convincing satisfaction. Why is this? Because what nowadays is officially pursued as psychology hardly penetrates into the true self, into the real inner soul being of man.

Now the inner soul life of man comes to expression in a quite different way when one is confronted by another person and has to act with him in this situation. And it is on this basis that the historical evolution of humanity proceeds. What proceeds there cannot be viewed in the way that historical research of the present time views it. What has modern historical research grown accustomed to? What has Karl Lamprecht found in the psychologists that can help historical research? He found what has evolved on the pattern of scientific method. And in the 19th century historical research was drawn more and more into a sphere where history is regarded in the same way as nature. The same method of acquiring knowledge, the same kind of knowledge, the same kind of judgment that are used to observe and understand the phenomena of nature were applied to the historical evolution of humanity. Karl Lamprecht sees something significant in applying to his method of looking at history what had led to sure results in natural science.

In this respect too, one can say out of an historical instinct, Hermann Grimm made an excellent observation when he gave his opinion of the famous historian Gibbon. Gibbon, who wrote a history of the decline of the Roman Empire, is an historian who really carries out in exemplary fashion the kind of method suited to studying nature, only he has applied it to history. What really happened here? Hermann Grimm observed quite correctly. Gibbon was a very shrewd, scientific observer of history, but he described all the forces, which he did excellently for the first Christian centuries, all the forces which tend toward decay, which led to the fall of the Roman Empire, which brought to an end the evolution which had been in progress for a long time. Grimm rightly reproaches Gibbon with the fact that something quite different was also happening in the centuries when the Roman Empire was declining, something positive, for the forces connected to the birth of Christianity were entering into historical evolution. These are the forces of progressive evolution, the forces which existed positively alongside the negative forces of decay. They are simply missing from Gibbon's history.

Herman Grimm came to this important observation out of his historical instinct. He did not know the basis for it, for it is only with the science of spirit that we can get to the bottom of such things—the science of spirit whose method works with forces that otherwise slumber in the soul and which will be developed thus enabling the human being really to see into the spiritual. This science of spirit discovers that we cannot grasp the progressive forces of historical evolution bearing the future if we use only the form of knowledge that happens to be excellent for natural science.

What happens when we apply to historical evolution the method that is right for natural science? We find the forces of decay. We find the part of life that becomes dead in historical evolution, in the social life of humanity. If we apply only what our understanding, our ordinary consciousness can grasp, then we find ourselves restricted to studying the impulses of decay. The impulses of growth, of forward evolution, that carry historical evolution in a positive sense, elude this kind of observation. They also elude this kind of observation when we are confronted by real life and wish to take hold of it.

It is shocking that one must say such things, but the present time must learn to grasp things as they really are. Taking care to observe what happens and not to sleepwalk through reality, we should try to get together a parliament or something similar where only people intellectually educated according to the scientific pattern have to vote on what should happen both in social life and in life as a whole; we should create a parliament of people who have fashioned their intellect according to scientific method and let no one else in except those who are fully educated in these things, and you can be quite sure that these people will come to decisions which will very quickly lead the community into decline in every possible sphere. For their way of thinking can be applied only to the forces of decline and decay. It can observe only the declining forces in human evolution. The forces of growth are such that they cannot be comprehended by the powers of our ordinary consciousness. And here I must come back to something that I indicated here several months ago in a lecture about how the unconscious comes to be revealed.

Looked at superficially, this human soul life, in fact human life as a whole, proceeds in alternating states of waking and sleeping. Because we are naturally all very industrious, we are awake two thirds of our lives and are asleep one third. These conditions alternate. But this is not absolutely correct, for what we call sleeping and dreaming also extends to a large extent into our waking life. Our waking life is completely awake only in part. Beneath the surface of our waking life is something that sleeps, even when we are awake. A very significant man, Friedrich Theodor Vischer, had a kind of instinctive feeling for this when he pointed out how closely our feeling life and our passions are related to our dream life. Those who are really able to investigate and observe such things discover that what we experience as our feelings are conscious in us in a quite different way from our perceptions and mental images. For, in fact, we are only really awake in the latter. Our feelings shine through out of the unconscious spheres of the soul just as dreams do. We are not more strongly conscious of our feelings than we are of our dreams; we do not know them as they really are, but only observe their reflection in the sphere of consciousness. We raise our feelings into the waking condition by having them before our minds. We dream the whole day by allowing our souls to be permeated by feelings, and we are asleep inasmuch as we have will impulses and go through the world with such impulses, the motive you know as coming from your will impulses. You know what it is that as perception stimulates the will. How what you want comes about, how your mental images lead to movement in your limbs and hands,—all this proceeds in a sleeping state. We sleep and dream beneath the surface of our normal consciousness.

Having learned to look at the human being in this way, if we then learn to see history as it really is, we become aware of all those actions and impulses at work in the historical evolution of humanity, which are not forces of decay. They come to be recognized as something which the whole of humanity in living together dreams and sleeps. However odd and paradoxical it may sound this will become a most important truth once more, without which there can be no satisfaction in historical research—that the forces carrying humanity forward in its historical evolution do not belong to the normal forces, we use in natural science, for these impulses in history in no way proceed from our ordinary waking consciousness, but proceed from our dreaming and sleeping. This is not a comparison or picture but something real in the deepest sense.

This is why in earlier times, when people were still connected with the life of the spirit in their soul life, even if only unconsciously, they sought their information about social life and historical evolution from a different source than what we call history today. They sought their knowledge in myths, sagas, pictures. And they knew more about the impulses to be found in their own people than can be discovered today purely by means of the understanding that is confined to our ordinary consciousness, and that has provided such magnificent results in science. That is where it belongs.

Now Karl Lamprecht quite rightly observed that a new age began in the middle of the 15th century. But he was not able to make use of this fact. He said that the individual human being then began to be significant, to become intellectual. History really only begins in this age. At first it is studied according to the pattern of science. Of course, we cannot return to the old ways, but the impulses which lie at the root of historical evolution are subconscious.

When a person is possessed by something in the subconscious working in his soul, then something bursts through from the subconscious, as with Wilson, resulting in a brilliant and appropriate observation. But this makes it all the more difficult for someone who is called to be an individuality, an individual soul, to struggle for the truth. It is therefore necessary, especially in this intellectual age, in order to understand social, historical and moral life that something else emerge that can see into the part of the human being that cannot be grasped by our ordinary consciousness, that can see into the part where our ordinary consciousness no longer operates, where we dream and sleep away our normal life.

I have previously described this as imaginative knowledge, inspired knowledge and intuitive knowledge.—This is what looks into the spiritual world, and what can look below the threshold of our consciousness, where the real, true spirit works. The real nature of history, that humanity normally only dreams and sleeps through, can only be called forth if history is studied with the help of imagination and inspiration. In other words, because the real course of history is something that proceeds in the subconscious and does not reveal itself to our ordinary consciousness, it is imperative to apply what I have called the spiritual scientific method,—imagination, inspiration and intuition—to history, to the social, moral and legal life of humanity if we wish to come to know them as they are fundamentally. These facets of reality which first appear before the soul in pictures, in imaginations, must be called forth from the depths of historical evolution. These imaginations must then inspire. Then we shall come upon what is really at work in historical evolution. Attempts in the past such as those of Karl Lamprecht can occasionally come about through instinct, but it can only become truly spiritually enlightened knowledge when history is deepened by the science of spirit.

Now I do not wish to omit contrasting what today is called history with a few historical findings of the science of spirit. I would like to take as my starting point the fact that Karl Lamprecht instinctively divined something I have already mentioned—that a new age arose out of the old around the middle of the 15th century.

If we look with the eye of the seer—if we look with our perceptive consciousness into history, we do in fact find that there is an important turning point that begins roughly about the beginning of the 15th century. Everything that Karl Lamprecht says about subjectivism and the type is of lesser importance than this. Something begins at the turn of the 15th century that is not sufficiently recognized, that brings about a significant and tremendous change in the whole of human life, and which comes to expression most typically in the life of Central Europe. If we go back to the time before this age we find that the configuration, the structure of the human being and his actions are characterized by the fact that his understanding still operates in an instinctive way. In the science of spirit we therefore distinguish the more instinctive rational soul, where cleverness itself is still instinctive. This is superseded around the middle of the 15th century, and not according to the comfortable notion that nature makes no leaps, but is superseded by decided a leap, by a quite different configuration of the human soul. What in the science of spirit we call the consciousness soul which grasps everything through the consciousness, now becomes typical for humanity. And we can grasp what has happened since that time when we recognize that a whole age can be understood only by taking into consideration how this instinctive understanding, this rational soul, began to operate in more or less the same way in the 7th or 8th century B.C., how this understanding molded Greek history, Roman history, Roman law, Roman politics. Thus everything can be grasped only in the light of this instinctive kind of understanding. And we can comprehend what begins to happen around the middle of the 15th century, what is suddenly different in what takes place, only if we know that at that time the consciousness soul began to work.

The consciousness soul has a quite different relationship to reality, for it does not work instinctively from within, but makes the human being think and consider, drawing conclusions and proceeding purely intellectually. It is in this age that we live today. And what we have to study, and what can be observed in every detail, is what this consciousness soul brings to the very foundations of the soul. For the soul life comes to expression quite differently in such people as the Italian or Spanish who still have much that belongs to an older heritage, from such people as the British who have been particularly attracted to the material aspects of life by their geographical situation in evolving the consciousness soul. It is different again in Eastern Europe where there is no natural tendency for the consciousness soul to evolve, where today the evolution of the consciousness soul is slept through. And it is only in the age that will follow this present age of the consciousness soul that those who today are the Russian people will be ready to evolve their particular kind of soul which at the moment cannot be observed at all with the ordinary senses in the people who live in the east of Europe. Today it is imperative to acquire a deeper understanding for what is happening all over the earth. And also a deeper understanding is needed for what is taking place in the individual human being, inasmuch as he belongs to the great dream of history that can be understood only when we can call forth something from the dreaming human soul that cannot be approached with our normal observation: that from the 7th, 8th century until the 14th, 15th century instinctive willing and understanding evolved, and that a great change then comes about, under whose influence we now stand. This is one example.

I will cite another example. At a place such as this, where I have spoken for so many years, I will not shrink from describing the findings of the science of spirit quite concretely for the simple reason that we would not make any progress with the science of spirit if we did not gradually proceed to a description of concrete events.

Normally history draws only upon ordinary observation and ordinary documents for its study of earlier epochs. As I have said previously, the spiritual scientific method is based upon a particular development of powers slumbering in the human soul. It was explained how the soul is led to perceive spheres of life that never manifest themselves in the soul in normal life. Then was shown how the soul can free itself from the body, how it can then pursue knowledge independently of the body. Then the soul begins to utilize forces which, it is true, are present in normal life, but which remain in a slumbering state in the subconscious, the unconscious. Man's real life cannot be grasped by our ordinary powers of knowledge.

Let us take an ordinary phenomenon, but one which leads us deeply into the mysteries of human life, even of ordinary, everyday life. Let us take the fact that we can learn something by heart. In this way we can study how the human memory behaves. Now people usually believe that we master a mental image of what we take in, that we then have it in our consciousness and after a time it rises up again out of consciousness. This superstition is taught by countless psychologists. This is supposed to be science, this superstition that the ideas that we take in wander down into some indefinite sphere, wander about in the unconscious part of the soul, and that when need them they rise up again and appear as memory images. Such a view can only come about because no one has learned how to observe the real life of the soul. In fact, what happens is quite different. At the time we take in a mental image there is in our consciousness only the fact of this taking in. Parallel with this activity is another of quite a different nature that remains unconscious, that slips into the human organization and is responsible for something happening that is quite different from the formation of the mental image. This activity that takes place parallel with the formation of the image is unconscious. The memory is developed unconsciously. Now we have taken in new images. The parallel activity has functioned.

You can get a rough idea of what it is like—the time is too short to provide further proof—by remembering what it is like yourselves. Think of all the various other things you have had to do when learning a poem by heart or when trying to remember things for exams when you really have to cram,—think of all the things you have to do apart from taking in the image in order that the thing sticks! With our consciousness we try to support what happens unconsciously. There is really a parallel activity, and when people strike their foreheads when cramming themselves with what they have to remember, it is all a support for this unconscious activity. The mental image that we take in does not remain; it is temporary. What exists down below and is shaped and prepared there is something that we can perceive inwardly just as we can perceive things outwardly—the mental image is formed anew, it is something different from the original one.

Every time we use our memory the mental image has to be formed anew according to the inner copy. This is the true state of affairs. But the activity on which the memory rests, remains unconscious. Supposing it is drawn up into the consciousness so that we work in it and do consciously what otherwise takes place subconsciously in the parallel activity of forming images,—what have we then? It is the same power that is used when we apply imaginative knowledge. It forms the organism. We penetrate below the thresh-hold of consciousness, we penetrate to a sphere that we constantly exercise in life, but which remains unconscious. And we can always penetrate even deeper. The money then expands. We then acquire the possibility—and here I have to make a rather big leap because I have still to describe further findings—of following historical evolution from a purely spiritual viewpoint and of acquiring insight into the meaning and into the forces existing over the whole earth that carry the evolution of humanity. A number of laws are then revealed that go far beyond that ordinary observation can provide, but which for the first time raise what the human being sleeps and dreams through in his normal historical evolution, into consciousness.

The science of spirit, working with imagination, inspiration and intuition, can reach further back through the expansion of our memory into the memory of humanity so that we are really able to perceive what humanity has experienced. This can come about through the continuation of our own memory. It is true that it is much more difficult to do this than any other kind of scientific work—because we are ourselves deeply involved in it. Then we are able to reach back into earlier epochs of human evolution than the one I have just mentioned, which began in the 7th, 8th century B.C. and continued until the 15th century. We reach back into earlier times than this, into the time which followed what geology calls the ice age and by many geologists is called the flood. We must think of this as having taken place earlier than is normally believed—we go back thousands of years. What we come to then is not an ape-like humanity—this is a scientific superstition—but to a humanity whose soul constitution is quite different to today's. Allow me for once to risk describing in public a finding of the science of spirit. One must approach the science of the spirit without bias if one is not to regard its findings as merely fantastic. We reach back into an ancient epoch of earth evolution, about which we may say the following:

If we look at a human being and observe how he evolves, we see that what has to do with his bodily development takes place in the first years of childhood and in the later years of childhood up to puberty. And if we look still further we note that what develops in our souls goes hand in hand with our bodily development, right into the twenties. But then it stops. Our soul development no longer participates in this bodily development as it does with a child at the change of teeth, in growing and at puberty. The body and the soul then go their own separate ways. This is typical of our development from between the 25th and 30th years until old age—our souls no longer participate in what is developing in the body.

This was quite different in the first age that I will now describe, and which reaches back thousands of years. At that time the soul remained connected with the development taking place in the body until old age. The soul participated in this development right into the fifties and in the decline of the body in a way that today only happens in our childhood years. Because of this, the human being was able to experience something that he can no longer experience. As a matter of course we no longer experience in our souls the decline of our bodily organism. We are already withdrawn from our bodies. What happens in the soul comes to expression in our cultural life, where the soul is no longer dependent upon the bodily organism. At that time in Asia and India the soul-spirit life remained dependent on the life of the physical body until the fifties. This was quite a different kind of experience.

Then came the next epoch of historical evolution, when the dependence did not last so long, for at that time the soul's participation in the life of the body lasted until the forties. Then there was a further epoch when this participation lasted until the middle of the thirties. Here something quite special happened, which was still experienced by the old Egyptians and Chaldeans. And this was, that because the human being begins to decline in the life of the body after the age of 35, they were still able to experience this decline in their souls. Then this age came to an end, which was followed by the age I have already mentioned: the age of Greece and Rome, the effects of which lasted into the 15th century. In their soul life at that time people still remained more or less participants in the life of the body at least into their thirties. No one believes this today because no one really studies with inner personal interest what has come into being through the evolution of humanity. Since the 14th, 15th centuries the age has begun when the human being participates with his bodily life in the spirit-soul life until the end of the twenties. We no longer experience what the decline of human life is. In Greek and Latin times the beginning of the thirties was experienced within the instinctive understanding. At the present time this participation of the bodily life is concluded at the end of the twenties.

You can see that this is a remarkable law of history! As far as soul experience is concerned the age is progressively reduced, its final experience of the body is connected with an ever younger age. This is one of the most comprehensive and important laws of human evolution. Whereas the individual human being always grows older, humanity—if you now carry what I have just said to its logical conclusion—in its experience of the body, becomes younger. This means that it does not experience growing old as a reflex feeling in the soul; it only experiences its effect. But what the soul actually experienced in earlier times was quite different. It had something which enabled a person to look directly into the spiritual world by means of his instinctive knowledge. This must now be achieved again by humanity, only consciously. We have to learn to look into a sphere that cannot be perceived because today humanity can only experience what the body produces up to the age of 27.

I realize it is probably a bit much to speak about this growing younger of humanity, about the non-participation of the soul-spirit in the life of the body. But it does form the beginning of a true knowledge of history. For this true knowledge of history will be concerned with what is otherwise slept through, and we shall be able to understand properly what happens in history when we are able to appreciate such great, all-embracing laws.

I may be permitted to mention a personal experience. Those who have often heard me speak know that I mention personal experiences only if there is a particular reason to do so. It was because I directed my spiritual investigation to such matters that I came to know about what I have just told you—the growing younger of humanity and the influence on humanity due to the fact that the soul-spirit nature only experiences the life of the body in our younger years. That is how I found out about it. And I am quite convinced that anyone else applying the method of the science of spirit will find a law of history, though not of the kind that I characterized at the beginning of the lecture. And so I asked: How old was humanity then in the Greek age in its participation in the life of the body? At that time it continued until the beginning of the thirties. This was a tremendous change. For it is at this age that the human being enters upon a declining development. And in earlier times when he noticed this decline of the body he was granted a special form of spirituality. We study this spirituality when we study ancient wisdom and learning.

I have said that thinking is connected with a declining development. When the soul shared to a very large extent in the declining development of the body, it evolved a particular wisdom. This wisdom became lost in the age which began in the 7th century B.C. and ended in the 15th century. This age—inasmuch as we are interested in it and are still in it—represents the middle of evolution. If a new impulse had not arisen at that time there would have been the threat of a total break in our spiritual connection to the universe. The impulse came. When studying this growing younger of humanity I certainly did not think about such an impulse. That came later, and it belongs to one of the most shattering findings of the science of spirit.

I could see that the general course of human evolution had brought humanity to a crisis where its connection with the spiritual was threatened. What happened in this crisis?—I first came upon it after having found out about its origin. This is important, and I must single it out as a personal experience. I was shown the significance of the Mystery of Golgotha that occurred just in this age: the new impulse that gave humanity a fresh impetus. The Mystery of Golgotha thus finds its place in the historical evolution of humanity in a wonderful way.

Only for special reasons would I ever break what is expressed in the law that one should not use the name of God in vain. The science of spirit certainly leads to the great religious impulses, but I regard it as a duty to allow religious impulses to be cultivated by those who are called to do so. However, I know that what is achieved by the science of spirit also deepens the religious impulses of the human soul. It is precisely the thoughts presented by the science of spirit that can provide a really Christian view of life. But you cannot get people to accept this. They would only reproach us if they found that we have constantly to speak about the great religious content of evolution in a way that does not please them. They also reproach us if we do not do this because we leave it to them, knowing full well that by occupying ourselves with the science of spirit the religious life will certainly be deepened. For they say that the science of spirit, of course, does not talk about Christianity. These are the misunderstandings which are readily thrust into the battle against the science of spirit. We are reproached for whatever we say. If we do not speak about something because we feel that others are called to do this, we are then misunderstood and told that the science of spirit has no Christianity, or whatever it may be.

As I have said, the fact that this event concerning the whole cosmic connections of the universe happens at one particular moment in the evolution of humanity, belongs to the most shattering things that we can experience, especially since in my case—if you will allow me this personal remark—it was an experience quite unsought for.

I only wanted to indicate to you the beginning of a view of world evolution as seen by the science of spirit.

The forces that seek to penetrate more deeply into history have been divined instinctively, especially in our central European evolution. We only have to ask: How does the individual soul participate in this historical evolution? I have mentioned previously how in looking at thinking on the one hand and at the will on the other, we bring to expression in the overdevelopment of the sexual organism something that leads our spiritual-scientific observation to the eternal in the soul, to that which exists in the spiritual world before birth or conception, and which enters through the gate of death. This also leads to something else. The part of us that unites with our physical organism and that comes down from the spiritual world when we are conceived, when we are born, is intimately related—I have already said this today—to the part of us that operates throughout the whole course of our lives and makes us into complete and living human beings, intimately related to what works out of our souls as memory. If we now grasp not only the fact that the thinking can be conceived as inspiration, but also grasp the element that unites with our bodily organism, that flows out of inspiration and accompanies our memory and our growth, then we find that we not only emerge from a spirit-soul existence before beginning this bodily life, and which is united to what we evolve in life, but that within the part of us that goes through death is contained the desire to enter a human life again after the soul has been through a purely spiritual life, and that within this part of us is to be found not only what inspires us, but forms us, which not only comes from a spirit-soul existence before birth, but comes from previous incarnations upon earth.

Imagination, inspiration and intuition provide us with a true idea of previous lives on earth and a justified prospect of future lives on earth. I can only touch upon this for there is insufficient time for a more detailed description. But when we look at individual human life as it proceeds through repeated existences upon earth, we find something in historical evolution that can be grasped concretely. The human being naturally takes part in the various epochs I have described. He lives through the various cultures of the earth and he bears himself as soul from one epoch to the next, taking with him what he has evolved.

In the present epoch, when the consciousness soul is evolved, the human being unconsciously brings with him what he possesses from the previous epoch in which he once lived, and in which the instinctive soul worked instinctively in the understanding, and he now works upon this. Now we can fully grasp what this dream of history consists of, how human souls that live in each epoch work together and return again and again. This idea arose instinctively in the cultural life of Central Europe. But it has never been developed. The science of spirit is called upon to do this.

The pedants or “very clever people”—and I mention this in inverted commas—say: Of course, Lessing managed some wonderful things, but then he grew old and wrote his Education of the Human Race. If one has the necessary mean attitude, it is easy to be so very clever, much easier than being able to penetrate the mysteries of human life as did Lessing. Lessing achieved something immense. He indicated, if only in somewhat amateur fashion, how inner forces guide the evolution of man and of humanity. He says: There was once a time when human beings were educated in a quite particular way. Then there was a time when people were educated differently. Now is the time when self-education begins.—He had a feeling for the successive epochs, just as Karl Lamprecht had. Lessing had a feeling for even more in that he pointed out that the forces of one epoch are taken over into the following epochs by the human souls constantly reincarnating.

Of course it is easy to object to this by saying that human souls do not remember their previous lives. This is the same as saying that a four year old child cannot do arithmetic, therefore the human being cannot do arithmetic. Memory of earlier lives has first to be gained through the kind of knowledge I have referred to previously. Without this knowledge it is not possible to penetrate the sphere that is dreamed as history. This is something that humanity must grasp, for it is intimately connected with the present evolution of humanity.

Tremendous questions are presented to our souls today. One question is: What is the constitution of the human soul like in the east, in our center and in the west? We possess a science of history which, as we saw at the beginning, has gone quite astray. We need a science of history that can penetrate to those deeper forces of the human soul which bring what otherwise only dreams and sleeps, into our consciousness. When imagination and inspiration reach down into our experience of history that otherwise sleeps, we shall realize what it is that works between man and man in our social existence. Then quite different social laws will come into being from the ones of the past few centuries. What then emerges will be quite equal to the demands of life, the demands of reality. People experience history today in an odd way, and in conclusion I would like to give a few examples of this.

A certain J. H. Lambert was born in a South German city in the 18th century. In the 19th century, roughly in the middle of the forties, a monument was erected to him in that city. On the monument is a celestial globe as a sign that this man penetrated the laws of the heavens, as these things were done in the 18th century. Not much is known about this. He penetrated further than is possible with the Kant-Laplace theory. In the 1840's his native city erected a monument to him. A hundred years earlier his father, after several people had pointed out to him that his fourteen year old son was very talented and should be supported, applied for support. The worthy city gave 40 franks, but on condition that the son take himself off and did not return. A hundred years later—such is the course of history—a monument was erected.

Such things happen again and again. You may remember at the beginning of the war, particularly here in this city, I often had occasion to refer to a most significant thinker who once lived here, Karl Christian Planck. I referred to him at that time and had also spoken of him much earlier in my books. Now we see that people begin to take note of him, but not in the way that I meant. If Planck were alive today in conditions that are quite changed, he would express what he said, even in the 1880's, quite differently. Humanity can make use only of what is ardently experienced of reality, and not of what comes from looking back. Because people believe we need a new impetus, they think that a highly gifted and thoughtful person would say the same things today as he said in the 1880's. We honor the memory of such people if we continue to work in their spirit, and if we ask: How would they speak today if they were to speak out of the great spirit out of which they spoke then?

Today the times demand that we grasp what underlies the evolution of humanity, particularly concerning history. Then we shall not hear judgments like those I quoted at the beginning of the lecture. Nor will vague prophecies be uttered. But history will be described in such a way that we confront reality with feeling, which otherwise is only dissipated in dreams; that we confront reality with deeper forces, that we are equal to the demands made upon us. And the demands of the present time are tremendous.

We must know what is stirring in humanity from east to west, what is coming out in the events of today. We must be equal to this reality that is hammering so dreadfully upon our doors. We must take up the laws of history that are not contained in the laws today, laws that penetrate deeper than the purely intellectual, than the kind of understanding that has produced such great results in science, but which cannot grasp the social, political, historical and moral life of man. Goethe felt this. He not only expressed his impressions of the historical knowledge of his time, but he also expressed something that should come to be. What made an impression upon him was the best thing about history is not its abstract laws but the impulses that penetrate into our feelings and our enthusiasm.

By means of imagination, inspiration and intuition it will be possible to unveil what men sleep through. This will sink down into our feelings and enthusiasm. When reality draws toward us and we can approach reality, inwardly permeated by these impulses, we shall not utter prophetic or vaguely mystical statements, but in future our study of history will result in the fashioning of spiritual laws, not such as it has already, but laws which penetrate the human soul to the point of arousing enthusiasm which is equal to and can tackle the situation as it really is.

Not only is what Goethe said at that time true—what can be said today is also true. For today the following holds good: History must generate enthusiasm for the true, real and complete understanding of reality, for it is the best that can be offered to the life of the soul.

The most valuable aspect of history in the future will be the enthusiasm that it generates in the human soul.

Die Menschenraetsel In Der Philosophie Und In Der Geistesforschung (Anthroposophie). (The Mystery of the Human Being. Lecture given at Zurich, Switzerland, October 9, 1916)

It is often said today that when man's spiritual life is in a confused, chaotic condition and human souls have lost their courage, their confidence, and their hope for the future, then all kinds of occult and mystical endeavors are likely to spring up. And in circles which are not inclined to make exact distinctions, Anthroposophy is often reckoned among such endeavors. This evening's subject, which concerns the nature of Anthroposophy, is intended to show you how little it is justified to confuse anthroposophical research with much else with which it is often confused today. Anthroposophy starts from that scientific seriousness and conscientious exactitude which have been developed particularly in the natural sciences in the course of recent centuries and especially in the nineteenth century. Anthroposophy, however, seeks to develop what can be achieved within certain limits by natural science, up to what can be called the supersensory worlds, up to the comprehension of those fundamental riddles with which the deepest longings of the human soul are concerned, the longing for the comprehension of the eternal in the human soul and of the relation of this soul to the divine, spiritual foundations of existence.

Although Anthroposophy begins from scientific foundations, it had to develop—since it is concerned with these comprehensive problems which concern all human beings—in such a way that it comes to meet the understanding of the simplest human heart, and the practical needs of human souls and spirits at the present time, when there is so much need for inner steadiness and certainty, for strength in action, and for faith in mankind and its destiny. Anthroposophy had to come to meet varied social and religious endeavors in the way that I will describe this evening, although having itself a thoroughly scientific origin. But Anthroposophy must take more seriously than do many who believe that they are standing on the firm basis of present-day scientific research, the possibilities which this research leaves open. Anthroposophy has to contemplate with particular attentiveness what are regarded by some careful thinkers today as the limits of science.

If we use the methods of scientific research, observation of the sense world, experiment, and thought, which combines the results of observation and experiment, and find in this way the laws of nature as we are accustomed to regard them, we easily come to the conviction that this research has its limits. It cannot reach beyond the world of the senses and its laws, and cannot comprehend more of the human being than that part of it which belongs to this sense world as the human physical, bodily nature. It has to accept that it has limits as far as the real value, dignity, and being of man are concerned, and that it cannot penetrate the real soul and spirit of man. Anthroposophy, if it seeks to be taken seriously, has to take conscientious account of these things. It has to see this danger seriously: one may not arbitrarily extend that thinking which has been acquired in natural science, beyond the sense world. It would be arbitrary to do so because this manner of thought has acquired its strength and its training through the use of the senses and at once becomes empty, vague and unsatisfactory if it attempts by itself to penetrate to regions which are beyond the sense world. You know that there are certain philosophical speculations, through which thought by itself attempts to go from the sense-given data to the supersensory. Such thinking, relying upon itself alone, attempts to make all sorts of logical inferences which lead from the temporal to the eternal. But anyone who in an unprejudiced way makes the attempt to satisfy the needs of his soul for a knowledge of the eternal through such logical inferences will soon be dissatisfied, for he will recognize that this thinking, which can observe the beings and phenomena of nature so confidently, must at once lose its confidence when it leaves the realms accessible to the senses. Hence the conflict of different philosophical systems; each chooses according to its subjective peculiarities the way in which it leads beyond the world of the senses and develops its own theory. No harmonious, satisfactory conception of the world can come about in this way. Anthroposophy has to see clearly how an unprejudiced mind must regard such ways of thought, which rely upon themselves alone. Here it sees one danger which must be overcome if the eternal in man and in the universe is to be truly known.

Thus Anthroposophy recognizes the limits set to our knowledge of nature, and it must recognize on the other hand how some more far-reaching minds look elsewhere for the help in answering the great riddles of existence, which natural science cannot give them. They turn to what is called mysticism or inner contemplation, where the soul seeks to turn and to descend into its own depths, and to discover there what cannot be found by science, or in the ordinary consciousness. But he who takes the search for the eternal as seriously as the anthroposophist must do, has to recognize in these other paths the illusions into which such mystics often fall. Anyone who can observe the life of the human soul without prejudice knows the meaning of the human memory in the whole life of the soul. Memories have their origin in the external perceptions of the senses; here we receive our impressions. We call up again the pictures of such impressions from our memories, often years later, and it may then happen that some external sense impression has been received by our soul, perhaps half unconsciously, without being observed with the necessary attentiveness. It has sunk into the furthest depths of the soul, and it comes up again, intentionally or unintentionally, years later. It may not reappear in its original form, but changed in such a way that it will only be recognized by someone with an exact knowledge of the soul's life. What was originally stirred in the soul by an outer impression has been received by all kinds of feelings and impulses of will, received indeed by the organic, bodily constitution; it may arise in the soul years later, entirely changed. He who has taken hold of it may believe that what is really only a transformed sense impression, which has passed through the most varied metamorphoses and has reappeared during mystical self-immersion, is the revelation of something that is eternal and does not originate from the external world of the senses. Anthroposophy has to see how mystics, who look for their revelations in this way, fall into the most grievous illusions; and it has to recognize that such mysticism is a second danger. It has to overcome the dangers which arise both at the limits of our knowledge of nature and at the limits of our own human soul life.

I had to say this first, in order that it can be seen how conscientiously Anthroposophy is alert to all the sources of error which can arise. For I will now describe the ways Anthroposophy itself adopts in order to reach the spiritual, supersensory worlds. I will have to describe much that is paradoxical, much that today is quite unusual.

It is easy to believe, and many people do believe, that Anthroposophy is nothing but a more or less fantastic attempt to acquire knowledge of worlds with which serious scientific research should have nothing to do. Anthroposophy sees clearly, in what ways knowledge about the spiritual is NOT to be achieved and in this way comes to a starting point for genuine research. Having learned about the ways which can lead to illusions and errors, it reaches a real preliminary answer to this question. It can say: With the ordinary powers of knowledge which we have in everyday life, and which are used by our recognized sciences, it is not possible to go further (because of the limits of our knowledge of nature and of mystical self-immersion) than external nature, and what is received by a man from this external nature into the life of his soul. If we are to reach further, we must call on powers in the soul's life which in our ordinary existence are still asleep, and of which man is ordinarily unconscious. Anthroposophy develops such sleeping powers in the soul in order that, when they are awakened, they can achieve knowledge of realms to which our ordinary powers cannot reach. Serious and exact researchers do indeed already speak today about all sorts of abnormal powers of the human soul, or of the human organism, through which they try to show that man is involved in other relationships than those recognized by ordinary biology or physiology. But Anthroposophy is not concerned with such abnormal powers of the soul either. It uses the normal powers of the human soul life, but develops these further. For this one thing is indeed necessary from the first which I would like to call intellectual modesty.

We must be able to say to ourselves: In early childhood we came into the world in a dreamlike condition, and could only use our own limbs very imperfectly, or were quite unable to orientate ourselves in the world. But through education and through life itself, powers which at first only slept in us developed out of the depths of our human constitution. And now that we possess the powers developed by education and by life we must be able to say to ourselves: Within our souls may sleep other powers also which could be unfolded from some starting point that life provides, just as the powers of the child have been developed up to the present time. That this is indeed the case can only be shown in practice, and this is what anthroposophical research does. First we have to consider the whole life of the human soul, in order that we can develop its powers further, from the condition in which we found them in ordinary life.

To begin with, we are concerned with the human power of thought on the one hand, and with the will on the. other. Between these two, between the thinking which has trained itself through the impressions of the senses, and also through the guidance given to us in life—between this power of thought and the power of will through which we can enter life as active human beings, lies the whole realm of our feelings. For anthroposophical research we shall be principally concerned in developing our powers of thought and will up to a higher level than they possess in ordinary life. For knowledge about the eternal cannot be achieved by outer measures, but only through an intimate education of the powers of the soul themselves. But when the power of thought on one side and the power of the will on the other, are developed further than in ordinary life, then the power of feeling, which is the deepest, most essential part of the human soul, will also be in some way transformed, as we shall see. To begin with, we are concerned with the question: How is the power of thought to be prepared for a higher stage of knowledge than that acquired in ordinary life?

Now in my book, “Knowledge of the Higher Worlds and its Attainment,” and in other books as well, I have described these methods and exercises. Today I will describe the development of the soul's capacities in principle, and must refer you to these books for the details. For an introductory lecture it must be sufficient to point out the fundamental principle, which makes clear the real purpose and essence of the matter.

The power of thought which we have in ordinary life depends upon the external impressions of the senses. These impressions are living ones. Before us stands the world of colors and tones, and from it we receive living impressions. There remain behind in our soul the thoughts formed through these impressions, and we regard these thoughts rightly as shadowy. We know that in ordinary life these thoughts have a lesser degree of intensity for the soul than the impressions of the senses. We know too that the ordinary thoughts connected with sense impressions are in a sense taken more passively by man than are the immediate sense impressions.

Now our first task is to take that very vitality with which the soul experiences the impressions of the senses as a standard for the enhanced and strengthened life of thought which is to be developed in Anthroposophy as an instrument of research. The life of thought is to be enhanced and intensified in the following way. What I have to describe will appear simple, though the science of the spirit as a whole, as it is intended here, is no simpler than research in an observatory, in chemical or physical laboratories, or in a clinic. What I am here describing in principle in a simple way demands in practice, according to a man's capacities, years, months, or weeks. There are many such exercises for the soul. I will choose a few characteristic ones.

First, we must observe how we really stand toward thought in ordinary life. Strange though it sounds, the unprejudiced observer of his own thought should really say: The expression, “I think” is not quite exact. Thought develops in contact with external things; we only become conscious because in a sense we look back on our own physical organism and regard ourselves in a way from outside, that this developing thought is bound to our physical organism. Hence we say, “I think.” For the ordinary consciousness this “I think” is by no means fully justified. Anthroposophical research works in a direction through which it can become fully justified. It takes for example a simple idea or a simple group of ideas, and puts it in the midst of the soul's whole conscious life. The whole conscious life of the soul is concentrated on this one idea or group of ideas. This can be achieved through practice; I have described particular exercises in the books I have mentioned.

These exercises can help one to guide one's attention in such a way that it disregards everything else which otherwise occupies the soul from outside or from within, and by one's own innermost decision, as otherwise happens only with tasks of a mathematical kind, one is exclusively concerned with a simple group of ideas or single idea. But it is best, and should really be so, that an idea of this kind is not taken from one's memory. In memory, all sorts of experiences are engaged in alteration and metamorphoses, as I have already indicated.

Therefore it is good to seek out the ideas upon which attention is to be directed, from a book, or something of the kind, which is quite new to one—like an entirely new sense impression to which the living attention of the soul can be directed, and which has its effects through itself alone. Or one can receive from a person, who has experience in these things, a group of ideas of this kind, in order to have something which is entirely new.

There is no need to fear that in this way another person acquires power over one's soul in an improper manner, for it is not a question of letting this group of ideas have an influence upon one, but of developing the soul's own strength through uttermost attentiveness. The result then is that just as the muscles of an arm can be strengthened by exercise, thinking as a power of the soul can be made stronger and more intensive by being concentrated with the uttermost attentiveness upon a definite group of ideas, and by the repetition of such exercises in a rhythmic sequence. In this way the life of thought itself, without being dependent upon the impressions of the senses, can be made as living and intensive as is otherwise the experience of an external sense impression. Before, we had only pale thoughts, as compared with the living sense impressions; now, through these exercises, which I call meditation or concentration, a thinking is to be developed which gains inner strength until it is just as vivid as are sense impressions.

Here you see at once, that anthroposophical research goes in the opposite direction from that followed in the development of certain pathological conditions. What comes about in visions and hallucinations, through medium-ship, or through suggestion under hypnosis and things of this sort, goes in a diametrically opposite direction from the extension of the normal power of thought in anthroposophical research. If a man develops anything which leads him to hallucinations or visions, through which he becomes susceptible to suggestion, the powers of his soul are diverted in a certain way from the sense impressions and stream down into his physical organism. A man who suffers from hallucinations and visions becomes more dependent upon his physical organism than he is upon external sense impressions.

But the anthroposophical path of knowledge aims at the kind of experience which the soul has with external sense impressions. One who practices meditation and concentration must devote himself by his own individual choice, with the attentiveness he develops by his own decision, to that content which he has placed in the midst of his consciousness. Something comes about in this way which is different in principle from all pathological conditions, which can only be confused with the anthroposophical path through misunderstanding. If a man becomes subject to hallucinations and visions, or if he becomes open to suggestions under hypnosis, his whole personality is submerged in this life of hallucinations and visions. Into this disappears his ordinary consciousness, with its power of healthy human judgment.

The opposite is the case when a kind of higher consciousness is developed through meditation and concentration, carried out in the way I have described. If a man really acquires a power of thought which is enhanced and strengthened in this way, he has indeed higher faculties of soul.

But the ordinary clear-minded human being as he is occupied otherwise in knowledge and the fulfillment of his duties, remains active, side by side with the new, in a sense, second personality. The everyday man stands beside this second personality, who possesses a higher power of knowledge; he stands beside him with the ordinary power of knowledge, actively testing and criticizing. That is a difference in principle, which cannot be emphasized enough, when anthroposophical knowledge is described. And then, when in this way, thinking has been strengthened by meditation and concentration, one becomes able to say at a certain point of development: Now I am really the one who thinks within me; now I have experienced in an increased measure my own I within the world of my thoughts. As I experience myself otherwise in the external life of the senses, I experience myself now in thought itself.

This thinking is transformed, however. It does not appear before the soul's gaze like the ordinary pale thinking which is developed for use in the sense world. It is an abstract thinking no longer; it is experienced as intensively as colors and tones and one feels oneself strongly within it. And at a certain point one knows that one is no longer thinking with the help of the bodily instrument. (For ordinary thought always uses the physical instrument; Anthroposophy acknowledges this completely.) Now thinking has detached itself from the nervous system. This is known through inner experience. One knows when the moment has come in which the soul can live independently in thoughts, which however are no longer abstract, but pictorial.

The soul now really experiences itself for the first time, and at a certain moment, when a man is sufficiently mature, the first result of anthroposophical research appears before the soul's gaze. The entire earthly life appears in a mighty single picture, stretching back from the present moment toward birth. Otherwise this earthly life can be reached by memory, but to begin with it is a subconscious or unconscious stream within the soul. With or without our own decision, a few memory pictures can be raised from time to time from this stream, which goes back into our early childhood; but the stream of memories living in the soul more or less unconsciously is not what is meant by the great picture of our lives described here, through which we have in a single moment the inner being of our human experience before us, insofar as this experience takes place on earth. It is not as if we had particular events before us as they appear in memory; we have what can be contemplated as those impulses, which give us our abilities, that which gives us, from within, our moral powers, and that too which from within guides the powers of our growth and our assimilation. We have before us what I have called in the books I have mentioned the body of formative forces, or if we make use of older names which have always existed for such things, the human etheric body or life body.

This is a second, supersensory organism. It cannot be reached on the paths of ordinary natural science, or on the paths of logical thought alone; one must have developed what I have described as an enhanced power of thought, which is called, in the books I have mentioned, “Imaginative knowledge”—not as something concerned with fantasy, but because this thinking lives in the soul in a pictorial form and is itself knowledge. And so one experiences in addition to the external physical body, with its spatial limits, what I would like to call a time body, which is in constant movement, which can be perceived by the soul all at once, like a mighty picture of our life, and which contains everything that has worked from within upon our form, as far back as we can see in our earthly lives.

This body of formative forces, which is the first element in the higher, supersensory man, cannot be immediately represented in a drawing. Anyone who wished to draw it would have to realize that this is like painting a flash of lightning of which only a single moment can be represented. Anything drawn or painted of the etheric body would be like a flash of lighting, held fast only for a moment of its unceasing movement.

Through this the knowledge has been acquired that man in his inner being does not contain only the result of chemical and physical processes in his physical body; it has been learned in direct perception that man bears within him something akin to the nature of thought, and which can be reached through concentrated and strengthened thought processes. It is the first result of anthroposophical development, that one comes to know in perception this first super-sensory member of man's nature, the body of formative forces, or etheric body.

In order to reach further it is now necessary not only to do exercises of concentration and meditation in the way that has been described. It is necessary to observe that although one can give one's attention to such meditation and concentration by one's own decision with absolute clarity like a mathematician making his calculations, one gradually becomes completely absorbed in the subject of this concentration. It becomes difficult to detach oneself from the object of this uttermost attentiveness. Thus side by side with these exercises in concentration, it is necessary to do others which are entirely different. These have the aim of making possible the dismissal from the soul of all that has been placed before one's consciousness through one's own decision, and upon which one has concentrated. This must be dismissed with exactly the same clarity and conscious choice. By doing for a long time, in rhythmic sequence, such exercises in the rejection of ideas which first have been placed in the center of our consciousness with all our strength, a particular faculty of soul is acquired which has great importance for further research. One becomes able to achieve what I would like to call “an empty consciousness in full wakefulness.”

What is meant by this can become clear when we consider how a man who receives no external impressions, or has impressions that are similar to none at all, because they are monotonous or continually repeated, has his power of attention weakened. Under such conditions a man's consciousness becomes sleepy and dull. To achieve an empty consciousness without regular practice is impossible. It can be done only through practicing first an awareness of strongly intensified thoughts which are then dismissed from consciousness. Our consciousness can then remain so intensive and wakeful that it can retain this wakefulness, even when it has at first no content. This empty consciousness has to be achieved if one wishes to reach beyond the first result of anthroposophical research, the power of perceiving in a single picture the soul's inner being since birth.

If such exercises in the dismissal of ideas have been practiced long enough, and a certain maturity in doing this has been achieved, one will be able to dismiss this whole picture of life, which I have described, after it has been present to the soul. A second stage of higher knowledge is achieved if one can dismiss from consciousness (without letting this consciousness then be filled by external impressions) this life picture, which consists of our entire inner human being as it reveals itself during this earthly life as something constantly mobile forming our body from within. This life picture is our inner, etheric, earthly manhood, our body of formative forces, which is to be dismissed from consciousness.

I have called the first stage by the name “Imaginative knowledge;” it gives us only our subjective inner being in a life picture, as I have described. One must be entirely clear that through this first stage of supersensory knowledge one has only this subjective inner being. Then one will not fall into illusions, and even less into visions or hallucinations. A spiritual researcher in the anthroposophical sense is completely clear about every step of his path of knowledge.

If an empty consciousness is achieved through the dismissal of this life picture, the second state of higher super-sensory knowledge begins. I have called it “Inspiration.” Nothing superstitious or traditional is meant by this, but simply what I myself describe.—A terminology is necessary. When this has happened—when an empty consciousness has arisen through the dismissal of the life picture, the body of formative forces—then there arises in the soul through Inspiration what the soul itself was as a being of pure soul and spirit before birth, or, more precisely, before conception, when it was within a world of soul and spirit. The great moment now comes in such research, where one comes to know in immediate contemplation what is eternal in man's nature.

You see, the one who speaks from anthroposophical points of view cannot point to abstract conceptions which prove through logical inference or in some way that immortality exists. Step by step, he has to show what the soul has to do in intimate inner exercises in order to reach that moment when it can perceive what lives as eternal being within our soul. It can perceive this eternal being in the soul at that moment when the soul united itself through conception with the physical, bodily forces which are derived from parents and grandparents.

You may ask: When through Inspiration something of soul and spirit can be perceived, how does one know that this is the spiritual entity of the soul before conception? I can only explain through a comparison what is experienced directly at this point: Anyone who remembers an earthly event has perhaps a picture of what he experienced ten years ago. The content of this picture tells him that he does not have something before his mind which is directly aroused by an event of the present. He knows that the content of the picture directs him to something which happened ten years earlier. What now is experienced through inspired consciousness shows through its own content that it is something utterly different from what is present in the physical, sensory nature, where the soul is within the body. Time itself is part of the experience, as with the memory of earthly events. The impression itself reveals that we are concerned with the life before birth, with the experience through which the soul passed in a pure world of soul and spirit, before it has entered through the mother's body into the physical, sensory nature, which clothes it during earthly life.

After this stage of inspired knowledge has been achieved, and the question of immortality opens out toward a certain solution in one direction, in the direction of unborn-ness,—through other exercises which again have the character of knowledge, the other direction of the problem of immortality can be pursued. This can only happen through certain exercises of the will. Again, you will find exact details in the books I have mentioned, but here I will describe the matter in principle.

Man's will does not think; it does not resemble ordinary thought. Ordinary thought is aroused through external impressions, while man's will originates from within his organism. But in ordinary life we experience what this will is, only in a peculiar way. Take the simplest decision of the will, for example, the movement of the arm or hand, which is carried out because of an impulse of will. What of this impulse of will is really present in consciousness? Ordinarily this is not considered. But methodical research must have a firm starting point. At first we have the thought: we intend to raise and move the arm or hand. How this thought then dives down into our organism, how it stimulates the muscles and takes holds of the bones, how will makes itself effective within our organism, is completely unknown to the ordinary consciousness. Only later through an external impression, with which he can connect a thought, is he aware of the arm or hand which has been raised; of what happens between the first thought and the last impression, it must be said by real knowledge of the soul: This is beyond the grasp of our consciousness just as our experience between falling asleep and waking is beyond our consciousness, with the exception of the chaotic dreams borne up out of the waves of sleep.

It can be said: Man is really entirely awake only insofar as his life of ideas and thought is concerned. Through the element of will, a kind of sleep is included in our waking life. Paradoxical as it sounds, it must be said: Between the thought, which aims at an impulse of will, and the executed action there is a transition which is entirely comparable with falling asleep and awaking. The thought falls asleep into the unknown realm of will and awakens again when we observe the executed action.

The more one penetrates into the mysteries of the will (I can only indicate this briefly) the more one realizes that between these two regions I have described, the thought of intention and the thought which takes account of the observed execution of the act, there is really a kind of sleep present in man's waking life. A great alteration in the nature of the will can then be achieved by exercises, by particular exercises of the will.

Of the many exercises for the will mentioned in my books, I will single out a few here.—The will can be exercised, for example, by the direct influence of thought. The capacities of thinking, feeling and willing, which we have to distinguish in abstract thought when we wish to describe anything about the soul, do not lie so far apart in the real life of the soul, but play into one another. Thus the will plays into our thinking, when we connect or distinguish thoughts.

Now one can perform an exercise of the will by thinking backwards by one's own decision, something which ordinarily is thought of forwards, in the sequence of the external facts. For example, one can think a play backwards, from the fifth act to the first, beginning with the last events of the fifth act and ending with the first events of the first act. Or one can feel in thought the last lines of a poem, or of a melody in reverse order.

An exercise which is particularly valuable is at evening to allow the experience of the day to pass in part vividly before the soul, beginning with the last event of evening and progressing toward the morning. Everything must be taken atomistically as possible; one must go so far as to imagine the ascent of a staircase in reverse, as if it were a descent from the top to the lowest step. The more one forms ideas in this way in an unaccustomed sequence which is not dependent on the external facts, the more one liberates the will, which is accustomed to abandon itself passively to the external facts, from these, and also from the physical body.

After doing such exercises, further support can be won through others which I would like to call “exercises in serious self contemplation and self education.” One must be able to judge one's own actions and impulses of will with the same objective detachment as one can judge the actions and impulses of will of another personality. One must become in a sense the objective observer of one's own resolves and actions.

And one must go further: If you observe life, you know how you have changed in the course of the years. Everyone knows how in the course of ten years he has changed in his whole mood and attitude.—But what has been made of us in the course of the years, has been achieved by life, by external reality. These things must be seen objectively; it must be recognized how passively man accepts this external reality.

But now a man can practice self-education actively, in order to find the way into higher worlds. He can take his self-education in hand, by deciding, for example: “You will overcome this habit.” He uses all his powers to overcome a particular habit, or to acquire some new quality. If through one's own training, one achieves what otherwise is attained only through the influence of life, one gradually acquires the detachment of the will from the physical bodily nature. Something now happens which again I can only describe in a paradoxical way.

These things sound paradoxical because present-day thought is unaccustomed to them, but they are absolutely secure results of the anthroposophical path of knowledge which can be followed in the way I am describing, in order to enter higher worlds.

Although it will sound strange, you can make a comparison between an eye in which the vitreous body is obscured, or which has some kind of cataract so that through some opacity it cannot serve for vision, and an eye which is entirely healthy and transparent. The eye, which does not draw attention through its own bodily nature but takes a selfless part in our whole organism, through this very fact serves for our seeing. In ordinary life, our whole physical organism is comparable to a great opaque eye. Through such exercises of the will, our entire organism is made transparent. This is not done in any unhealthy way but in a way that is thoroughly healthy for ordinary life.

Nothing which is abstract or unhealthy for ordinary life should be attempted for the sake of achieving an entry into higher worlds.—It is a spiritualization of the will. We penetrate into the realm lying between the two thoughts—the thought containing the purpose of an action, and the thought of the action after it has been perceived. By making our organism in a sense entirely transparent for the soul, we enter a spiritual world. This is our task!

Just as the eye is not in the organism for its own sake, the whole physical organism is no longer there when these exercises of the will are continued; in a sense it becomes transparent. And just as it is the physical organism which catches up our impulses of will and makes them opaque, put them to sleep, through its instincts and impulses, its emotions and its entire organic processes,—in the same way everything now becomes transparent, as through the transparent, vitreous body of the eye, what is material is transparent in the eye. Through thus forming our entire physical organism into a transparent sense organ, we have now raised to a higher level a power of the soul which many are unwilling to accept as a means of knowledge, as I well know. It should indeed not be regarded as a means of knowledge as it exists in ordinary life. But through its further development it becomes such a means. This is the power of love.

It is the power of love which in ordinary life gives men a value as social beings. Love is the best and noblest power in ordinary life, individually and socially. When it is enhanced, as it can be enhanced through these exercises of the will, and when these exercises of the will make our organism transparent in this way, love develops to a higher level.

We gain the power to pass over into objective spiritual reality and the third stage of knowledge begins, that of true Intuition,—what I have called “Intuitive knowledge.” The word intuition is used also in ordinary life, and I will return to this point. Not in the sense used in ordinary life, but in this developed form as I have explained it, am I using the phrase “Intuitive knowledge” here. This is a knowledge in which man stands within the spiritual after he has made his body in a sense transparent, has transformed it into a sense organ. Through this knowledge something fresh enters the consciousness of the soul; we now learn how man can live within the will which has become independent of the physical body.

Man lives with the thought, which he has strengthened and united with his will, outside his body; and this provides him with the reflection in knowledge of the process of death.

What happens at death in full reality: that the soul and spirit detach themselves from the physical body and, after the human being has passed through the gate of death, continue their own existence in the world of soul and spirit—this is perceived in a picture, in a reflection that is a basis for knowledge, through intuitive perception, when, through an exercise of the will, we have transformed our whole organism into a sense organ. Thus immortality consists of two sides; on the one hand, of Unbornness, and on the other side, of Immortality, in the exact sense,—the fact that the soul is not destroyed by physical death. The eternity of the human soul consists in Unbornness and Immortality. It can be perceived through real anthroposophical research. Thus man comes to know in direct perception his own eternal and immortal being.

But as man comes to know his own being of soul and spirit, he also comes to know the environment in its soul and spirit nature. Through Inspired and Intuitive knowledge he comes to know the world of soul and spirit, in which the human soul lives before conception and after death. It is a world of real spiritual beings. Just as the world which we perceive with our senses lies before us with all its beings, there lies before the soul which is learning to experience itself in its existence as soul and spirit, the world from which we came at conception and through birth, and into which we enter again at death.—And just as our own bodily nature falls away from us, there falls away the sensory, bodily element which related us to other human beings, and we find ourselves in company with other men through our existence in soul and spirit.

Thus immortality, and the period of our existence in the spiritual world, become real results of knowledge. And this world of soul and spirit which always surrounds us, and which cannot be investigated by thought relying on its own resources beyond the laws of nature—this world of soul and spirit which is hidden in the spiritual part of nature, as the colors and tones are hidden in the sensory world—appears before the perception which can be developed in the way that has been described. The whole of nature then becomes something different from which it was in sense perception. It is not as though external nature with its material qualities and substances were to disappear. Before supersensory knowledge all this remains in existence, just as the healthy human being with his sound human understanding remains side by side with the personality which develops as the possessor of higher power of knowledge. To external nature is added a supersensory, spiritual nature, if you will allow me the seeming contradiction.

I will give one example for this spiritual perception within nature: For our ordinary sight and scientific knowledge the sun with its definite outlines exists in cosmic space. Through astronomy and astrophysics we form a definite picture of the form of the sun as something present in physical space and having its effects there. However, the sun becomes something quite different for the kind of research which uses the higher faculties that I have described. Through this it can be learned that the physical body of the sun present in space is only the body for a spiritual reality—and that this spiritual reality fills the whole space accessible to us. What belongs to the nature of the sun fills all the space accessible to us, and passes as a stream of forces through minerals, plants and animals, and through our human organism as well. In a way it is consolidated or concentrated in the external, spatial body of the physical sun, but what belongs to the sun-nature is present everywhere.

Just as we learn about external nature by representing it in abstract thoughts, through which external nature lives on in pictures, in the same way the spiritual foundations of nature live on more deeply in our spiritual human being. If we observe our abstract thoughts within us, we recognize that they are pictures of external, perceptible nature. If we observe the spiritual element in the external world and perceive how what belongs to the sun-nature works on within our being, we really come to know our own organism. For we find what belongs to the sun's nature within our own human constitution, in all those forces which work particularly strongly while we are still growing; these are the forces permeating us in our youth and which have their point of departure particularly in our brain and work in a plastic and constructive way upon our physical organism especially during early childhood. We come to know what is akin to the sun-nature in our own organism. And we come to know our particular organs: heart, lungs, brain, and so on, with a characteristic development of the sun forces in each. We come to know each organ, as far as its constructive, formative forces are concerned by learning about its relationship with the sun-nature.

I do not hesitate to describe these things, which are assured results of anthroposophical research, although they still appear paradoxical and perhaps fantastic to man today.

Just as we come to know the sun-nature, we can come to know all that stands in relation to the moon. We know the physical outlines of the physical moon; but the moon-nature too fills the whole of cosmic space accessible to us, and has its effects in all realms of nature,—has its effects in plant, mineral and animal,—has its effects too in our physical organism. We come to know the moon-like forces in their work within the whole human being. These are the destructive powers, those powers which are particularly active as we grow old. But these destructive forces are always active, in youth as in old age, within the process of assimilation, side by side with the sun forces.

We come to know how the whole cosmos with its forces streams into man. We come to know all that is present in man as varied processes. We understand the connection of the universe with the human being. And as I could describe in principle what the sun-nature and moon-nature are, the same could be done for other forces in the universe as well. A more intimate relationship than that recognized by ordinary science becomes known in this manner between the human being and the spirit in the universe.

In this way I have reached the point where I can describe how Anthroposophy, although it has developed as knowledge of the supersensory in the way I have described, can come to meet practical life and every region of scientific study. First I must point out how man becomes transparent for knowledge in quite another way, when he is understood in his relationship to the universe. Even physical man becomes the sum of many processes; what appeared to us before as the separate organs of heart, lung and brain, is transformed in a way that we never imagined into processes, in their growth and change. We come to know how constructive and destructive forces are contained in every organ in a different way.

As spiritual physiology and biology can be built up, such knowledge proves itself fruitful, particularly in the field of medicine, for pathology and therapy. When the human organism becomes transparent in this way, abnormal constructive forces, processes of rampant growth, can be known for what they are in the human organism. The abnormal destructive forces, processes of inflammation for example, can be understood in their connections too. For example, one comes to know what exists as polar opposite to an abnormal construction, that is, a process of rampant growth, through understanding the cooperation of sun-nature and moon-nature. One comes to know the corresponding remedy in a plant or a mineral. One comes to know how a process of rampant growth in the human organism corresponds to a destructive process in a plant or a mineral, and similar things. In short, one can go on from mere experiment among remedies to clear knowledge of how everything in nature, through the constructive and destructive processes contained within it, and through the other cosmic processes at work in everything, has its effects in the human organism.

When this is worked out in detail, it proves so fruitful that quite a number of physicians have felt themselves called to take up a rational medicine of this kind. Already there exist clinics at Dörnach near Basle and in Stuttgart, led by trained physicians who have taken up in a fruitful way the results of anthroposophical research into the basic spiritual facts which can supplement all that external research into the human body and into remedies can discover.

It must be emphasized that neither in this field, or in any other, does Anthroposophy engage in any unjustified opposition against what is really justified as scientific in the present time. On the contrary, Anthroposophy, when it is rightly understood must build on exact scientific method. Recognized medicine is in no way to be attacked, but only to be developed further.

Another field is that of the arts. Anthroposophy has existed already for two decades. At a particular time, a number of friends of the anthroposophical conception of the world could feel the necessity of building of Anthroposophy its own home. For reasons which I cannot describe in detail here, this home was built near Basle.

How would this home have been built by a different spiritual movement? If something of the kind was necessary in another spiritual movement, an architect would have been chosen who would have erected a building in the Classical, Renaissance, Rococo, Romanesque or Gothic style, or in a mixture of these styles. This would have been an outer frame for what was done inside it.

Anthroposophy cannot act in this way. It does not desire to produce a theory—something only concerned with the intellect, with the head,—and which can be contained in any sort of building. Anthroposophy seeks to work upon the whole human being. Just as it makes use of the whole human being as a sense organ, so everything that comes into the world through it proceeds from the whole, the entire human being. One cannot imagine a nutshell being formed by any other laws than is the nut itself. It is the same when Anthroposophy has to build, paint or carve, in order to provide a surrounding for itself. Everything artistic then must in a sense proceed from the same laws from which proceed the ideas that are spoken from the rostrum, out of the perception of the spiritual world. Hence, an ordinary, existing style was formed. It may still be very imperfect—it is a first attempt, a first beginning.

What has to be attempted can be described in this way: The shape of every wall and column, all sculpture and painting at Dörnach had to manifest the same thing as do the words spoken from the rostrum when Anthroposophy expresses in ideas what can be discovered in higher words through immediate perception. The spoken word is only another form of all that should work in an artistic way as the surrounding; everything really has flowed into artistic form.

What did Goethe say, when he wished once to express his ideas of art in the most intimate way? He said “Art is a manifestation of secret laws of nature, which without it would never be revealed.” And he also said significantly, “The man to whom nature begins to reveal her most intimate mysteries, feels a deep longing for her most worthy interpretress, Art.” One feels this longing most of all when the spirit which works in nature reveals itself in one's soul through supersensory vision. For then one receives no abstract allegories, but a real spiritual formative power, which has a sense for the materials and which can be embodied in particular substances as true art. Anthroposophy thus has a fruitful effect upon the field of art in all its forms.

A third field where it is shown how Anthroposophy provides fertile new impulses for life, is education. This has often been described in detail in lectures and writings in connection with the foundation and rapid growth of the Waldorf School in Stuttgart. It is a question of transforming what Anthroposophy can give into immediate educational skills; it is not a question of imposing anthroposophical ideas upon the children in the school. Through the fact that Anthroposophy provides a real knowledge of man, it gives a spiritual foundation for carrying out in practice the good principles expressed by the great educators of the nineteenth century. In educational practice, a real knowledge of man is needed. When one has come to know the whole of the human being fully, in body, soul and spirit, it is possible to derive from the child's nature itself the curriculum and the aims of education for each year of the child's school life.

Finally, to mention a few other areas, I would like to point out that Anthroposophy can have a fruitful effect upon social life as well, since the knowledge it achieves is concerned with the whole human being. We have seen how the one-sided use of the way of thinking developed in natural science has its definite limits, and cannot reach the true being of man, so that this way of thinking, if it shapes social purposes, is bound to work destructively.

I do not think that today there is sufficient unprejudiced judgment in wide circles capable of realizing the destructive character, for all human culture, of what has become, in the east of Europe, practical reality—and realized illusions at the same time. Those social impulses are derived from taking into account external nature alone. Like a great threat, there hangs over our entire present-day civilization what has begun its destructive course in the east of Europe. [Steiner refers to the spread of Communism resulting from the Bolshevik Revolution in Russia, October 1918.—Ed.]

If social impulses are deepened by considering not only in an external way what is instinctive and natural in man and reckoning free actions in a sense as more highly developed instincts, then the true freedom of man in the spirit can be recognized. I have attempted to do this in my “Philosophy of Spiritual Activity” [published at the beginning of the nineties] on the basis of such anthroposophical principles. In this way a sum of social impulses can arise which relate whole human beings to whole human beings, and which can correct and spiritualize what is hanging over human civilization in such a destructive way, as a threatening specter of the future.

These are a few examples which show how Anthroposophy can be fruitful for life. If one considers the ethical and moral life in an unprejudiced way, as I have attempted to consider it and to place it upon a secure basis in The Philosophy of Spiritual Activity, one comes upon the concept of Intuition of pure thinking, through an unconscious moral Intuition of pure thinking, through an unconscious moral Intuition. The true moral impulses which arise from the conscience are moral; their true source through Inspired and Intuitive knowledge as I have described these today from the anthroposophical point of view.

Thus with its knowledge Anthroposophy comes to meet the most intimate and important feelings and impulses of the human soul, above all, religious devotion. It would be utterly misleading if it were said that Anthroposophy sought to institute a new sect or found a new religion. Since Anthroposophy stands upon the basis of knowledge in the way I have described today, it cannot have about it, or desire anything of a sectarian nature. Nor can it institute a new religion. But if the supersensory reveals itself to knowledge, this can only be of benefit for the religions, and the religious needs of mankind.

One would believe that the representatives of religious faiths must feel deep satisfaction if a spiritual stream appears in our time, able to confirm from the side of knowledge what is sought by faith. Fundamentally it is incomprehensible that the official representatives of religious faiths do not see in Anthroposophy a confirmation of religious life, but often regard it as if it were something hostile. If they really grasped the fundamentals of Anthroposophy, and did not regard it superficially, they would see in it the firmest basis for real piety and real religious life.

For when the light of knowledge comes to meet the seeking soul, not only from the world of the senses but from supersensory worlds as well, then faith is not harmed, but strongly supported; and ethically too, the soul acquires powerful sources of goodness. For moral action it receives meaning, security, and purpose for life, since it comes to know itself as a member of a spiritual world as the external body is a member of a physical world. In this knowledge of himself as a member of a spiritual world, man can come to recognize again his true human dignity and a true ethics and morality worthy of his manhood.

I would like to sum up, as in a picture, what I have tried to describe as the nature of Anthroposophy. We have the human being before us; we see the form of his physical body. We only come to know his whole being when we see how his physiognomy is the expression of his soul and spirit. We have in natural science, which is fully recognized in its justified purposes by Anthroposophy, in a sense the knowledge of the external body of the world. In the natural science of the physical we have something that is itself a kind of intellectual body. Just as we have only the whole of man before us when his soul and spirit is revealed through his physical bodily nature, in the same way we have the knowledge of the world in its entirety, only when as if through a kind of wonderful physiognomy, through all that science offers us in its facts, its experiments, its hypotheses, its natural laws—a cosmic knowledge in soul and spirit comes to expression. For that body of knowledge, given in external natural science, Anthroposophy seeks to be the soul and spirit of a real and complete knowledge of man and of the world.

Born in Austria in 1861, Rudolf Steiner received recognition as a scholar when he was invited to edit the Kürschner edition of the natural scientific writings of Goethe. In 1891 Steiner received his Ph.D. at the University of Rostock. He then began his work as a lecturer. From the turn of the century until his death in 1925, he delivered well over 6000 lectures on the Science of Spirit, or Anthroposophy.

The lectures of Rudolf Steiner dealt with such fundamental matters as the being of man, the nature and purpose of freedom, the meaning of evolution, man's relation to nature, and the life after death and before birth. On these and similar subjects, Steiner had unexpectedly new, inspiring and thought-provoking things to say. Through a study of the transcripts of lectures like those contained in this book, one can come to a clear, reasonable, comprehensive understanding of the human being and his place in the universe.

In all his years of writing and lecturing, Steiner made no appeal to emotionalism or sectarianism in his readers or hearers. His profound respect for the freedom of every man shines through everything he produced. The slightest compulsion or persuasion he considered an affront to the dignity and ability of the human being. Therefore he confined himself to objective statements in his writing and speaking, leaving his readers and hearers entirely free to reject or accept his words. He addressed the healthy, sound judgment and good will in each person, confident of the response in those who come to meet his ideas with the willingness to understand them.

Among the many activities springing from the work of Rudolf Steiner are the Bio-Dynamic Farming and Gardening Association which aims at improved nutrition resulting from methods of agriculture outlined by Rudolf Steiner; the art of Eurythmy, created and described by him as “visible speech and visible song;” the medical and pharmaceutical work carried out by the Clinical and Therapeutical Institute of Arlesheim, Switzerland, with related institutions in other countries; the Homes for the education and care of mentally retarded children; and new directions for work in such fields as Mathematics, Physics, Painting, Sculpture, Architecture, Music, Drama, Speech Formation, Social Studies, Astronomy, Economics and Psychology.

The success of Rudolf Steiner Education (sometimes referred to as Waldorf Education) has proven the correctness of Steiner's concept of the way to prepare the child for his or her eventual role as a resourceful, creative, responsible member of modern adult society.

The transcripts of Rudolf Steiner's many lectures on a wide variety of subjects are a storehouse of spiritual knowledge as it can become fruitful in many fields of modern life. However, Steiner himself stressed that his lectures were not intended for print, and are not a substitute for what he expressed in his written works on the Science of Spirit or Anthroposophy. Therefore, if the reader finds the following lectures of interest, or if they arouse questions and points upon which he wishes further clarification, he is certain to find the latter in the fundamental books included in the series of Major Writings of Rudolf Steiner listed at the end of the present volume.

The Publishers

[ 1 ] In looking at the world at the present time with open eyes we are constantly confronted with what is called the social question. Those who take life seriously have in some way to consider what is involved in this question. And it must appear as a matter of course that a way of thinking that has undertaken to promote the highest ideals of humanity should somehow come to terms with the demands made in social life. The way of thinking practiced by the science of spirit sets out to do just this for the present time. It is therefore only natural if questions arise about the relationship of the science of spirit to the social question.

[ 2 ] Now it may appear at first as if the science of the spirit has nothing in particular to say about this. What characterizes it more than anything else is the deepening of the soul life and the awakening of the ability to see into the spiritual world. Even those who have had only a passing acquaintance with the ideas promoted by speakers and writers whose work is based on the science of spirit are able by means of unbiased observation to give recognition to this striving. It is, however, more difficult to see that this striving has practical significance at the present time. And in particular it is not easy to see its connection with the social question. Someone may well ask how such a teaching can improve our bad social conditions, a teaching which is concerned with reincarnation, with “karma,” with “the super-sensible world,” with “the origin of man” and so on. Such a way of thinking appears to be divorced from all reality, whereas in fact it is now an imperative necessity for everyone to take his whole thinking in hand in order to do justice to the tasks which the reality of earthly life places before us.

[ 3 ] We shall now take two of the many views concerning the science of spirit which we inevitably come across today. The one is, that it is seen as the expression of uncontrolled fantasy. It is only natural for such a viewpoint to exist. And least of all should it be inconceivable to someone striving according to the method of the science of spirit. Every conversation that takes place in the presence of such a person, everything that goes on around him that brings happiness and joy to the human being, all this can teach him that he makes use of a language which for many is bound to be quite ludicrous. He must of course add to this understanding of his surroundings the absolute certainty that he is on the right path. Otherwise he would hardly be able to hold his own when he becomes aware of the clash between his ideas and those of others who belong to the educated and thinking part of humanity. If he has the necessary assurance, if he knows the truth and weight of his views, he can say: I know quite well that at the present time I can be regarded as an oddity and I can see why this is, but the truth is sure to prevail even when it is ridiculed and mocked, and the effect it has does not depend upon the views which people have about it, but upon its own firm foundations.

[ 4 ] The other view affecting the science of spirit is that although its thoughts may be beautiful and satisfying, these really apply only to the inner life of the soul and cannot be of any value for the struggles of daily life. Even those who turn to this substance of the science of spirit to satisfy their spiritual needs can all too easily be tempted to say: This world of ideas cannot tell us anything about how to deal with social needs and material needs.—But this opinion is based upon a complete misjudgment of the real facts of life and in particular upon the misunderstanding about the fruits of the way that the science of spirit looks at things.

[ 5 ] Practically the only question that is asked is: What does the science of spirit teach? How can what it teaches be proved? And then what people seek to get out of it is found in the feeling of satisfaction which is given by the teachings. Nothing Could be more natural. For we have first to acquire a feeling for the truth of statements that we meet. But what we really have to seek, the real fruit of the science of spirit cannot be sought in this. For this manifests itself only when those who are inclined toward the science of spirit tackle tasks in practical life. It depends on whether the science of spirit helps them to take up these tasks judiciously and with understanding to seek ways and means of solving them. If we want to work effectively in life we have first to understand life. Here we come to the heart of the matter. As long as we only ask: What does the science of spirit teach, we shall find its teachings too “exalted” for practical life. But if we direct our attention to the schooling that our thinking and feeling go through by means of these teachings, we shall then stop raising such an objection. However odd it may appear to a superficial view, it is nevertheless true that the ideas of the science of spirit, even if they may appear to be lost in the clouds, create an eye for the proper conduct of daily life. The science of spirit sharpens our understanding of the demands which social life makes just because it leads the spirit into the luminous heights of the super-sensible. However paradoxical this may appear, it is nevertheless true.

[ 6 ] An example will show what is meant. An extremely interesting book has recently appeared called As a Worker in America (Berlin, K. Siegismund). The author is a certain government councilor named Kolb who took it upon himself to spend several months as an ordinary worker in America. Through doing this he acquired a judgment about human beings and life which apparently neither the education which led to his councillorship had been able to give him, nor the experiences he had had in his post and in the other positions one occupies before becoming a councilor. Therefore for years he held a relatively responsible position, and it was only after he had left this and lived for a short time in a distant country that he got to know life in such a way that he was able to write the following noteworthy sentence in his book: “How often had I asked with moral indignation when I saw a healthy man begging: Why doesn't the scoundrel work? Now I knew. Yes, in practice things are different from what they seem to be in theory, and even the most unpleasant aspects of political economy can be managed quite bearably at one's desk.” Now there is not slightest intention here of creating a misunderstanding. The fullest possible recognition must be given to a man who persuades himself to leave his comfortable position in life and to undertake hard work in a brewery and a bicycle factory. The high esteem accorded to this deed is strongly emphasized in order to avoid the impression that we are about to indulge in negative criticism of him.—But to everyone who wants to see, it is absolutely clear that all the education and knowledge that he had gained had failed to give him the means of judging life. Let us try to understand what is implied in this admission: We can learn everything that makes us capable of taking a relatively important position, and at the same time we can be quite isolated from the life which we are supposed to influence.—Is this not rather like being educated at an engineering school and then, when faced with building a bridge, not knowing anything about it? But no: it is not quite like that. A person who has not studied the building of bridges properly will soon have his weaknesses made clear to him when he begins the actual work. He will prove himself to be a bungler and will be rejected everywhere. But a person who is insufficiently prepared in social life will not reveal his weaknesses so quickly. Badly built bridges collapse, and even the most prejudiced will realize that the builder was a bungler. What is bungled in social life only comes to light in the sufferings of those whose lives are regulated by it. It is not as easy to have an eye for the connection between the suffering and this kind of bungling as it is for the relationship between the collapse of the bridge and an incapable builder.—“But,” someone will say, “what has all this to do with the science of spirit? Does the scientist of spirit really believe that his teachings would have helped Councillor Kolb to have a better understanding of life? What use would it have been to him to have known something about reincarnation, karma, and all the super-sensible worlds? No one would want to maintain that ideas about planetary systems and higher worlds would have enabled the councilor to avoid having to admit one day that the most unpleasant aspects of political economy can be managed quite well at one's desk.” The scientist of spirit can really only answer—as Lessing did in a particular case: “I happen to be this `no one,' and I insist upon it.” Only this does not mean to say that the teaching of “reincarnation,” or knowledge about “karma” enables a person to act in the right way in social life. That would naturally be naive. It would of course be no good directing those destined to be councilors to Blavatsky's Secret Doctrine instead of sending them to Schmoller, Wagner or Brentano at the university.—What it depends upon is this: Would a theory of political economy originating from the scientist of spirit be such that it could be managed well at one's desk but would let one down in actual life? And this would not be the case. When can a theory not hold its own in life? When it is produced by means of a thinking that is not trained for life. Now the teachings of the science of spirit are just as much the real laws of life as are the theories of electricity for a factory for electrical apparatus. In setting up such a factory we have first to acquaint ourselves with theories about electricity. And in order to work in life we have to know the laws of life. The teachings of the science of spirit may appear to be remote from life, but they are, in fact, just the opposite. To a superficial view they appear divorced from the world; to a true understanding they reveal life. It is not just out of curiosity that we retire into a “spiritual-scientific circle,” in order to get hold of all sorts of “interesting” information about the worlds beyond, but we train our thinking, feeling and willing on the “eternal laws of existence” in order to enter into life and to understand it clearly. The teachings of the science of spirit are a roundabout way to thinking, judging and feeling according to life.—The movement for the science of spirit will not be rightly orientated until this is fully realized. Right action arises out of right thinking, and wrong action arises out of wrong thinking or out of a lack of thinking. If we believe that something good can be brought about in the social sphere, we have to admit that it depends on human capacities. Working through the ideas of the science of spirit brings about an increase in the capacities needed for working in social life. In this connection it is not simply a matter of which thoughts we acquire through the science of spirit, but of what is made of our thinking through them.

[ 7 ] Of course it must be admitted that within the circle of those who have taken up the science of spirit, there is not all that much to show so far. Nor can it be denied that just for this reason those outside the science of spirit have every reason to doubt what has been maintained here. But it must also not be overlooked that the movement for the science of spirit as it is at the moment is only at the beginning of its work. Its further progress will consist in entering into all the practical spheres of life. We shall then see, for instance, as far as the “social question” is concerned that instead of theories “which can be managed quite well at one's desk” there will be ideas which give us insight to reach unprejudiced judgments about life and to stimulate our will to such action as brings welfare and blessing to our fellow human beings. Some people would say that the case of Kolb shows that it would be superfluous to refer to the science of spirit. It would only be necessary that in preparing themselves for any particular occupation people would not learn only theories in their studies, but that they be brought into touch with life through having a practical as well as a theoretical training. For as soon as Kolb had a look at life, what he learned was sufficient to change his opinions.—No, it is not sufficient, because the lack lies deeper than this. If someone sees that his insufficient education only enables him to build bridges which collapse, this does not say that he has already acquired the ability to build bridges that do not collapse. He must first undergo a really suitable preparatory training. Of course we need do no more than look at social conditions, however insufficient a theory we may have about the fundamental laws of life, to prevent us from saying to someone who does not work: “Why doesn't the scoundrel work?” We can understand from the conditions why such a person does not work. But does this mean that we have learned how conditions should be brought about in which human beings can prosper? It is doubtless true that all the well-intentioned people who have thought up plans for the improvement of man's lot have not judged as Councillor Kolb did before his journey to America. They were surely all convinced before such an expedition that not anyone who gets on badly can be dismissed with the phrase, “Why doesn't the scoundrel work?” Therefore are all their plans for reform fruitful? No, because they often contradict one another. And so we have the right to say that the positive plans for reform which Councillor Kolb had after his conversion cannot have much effect. It is an error of our times that everyone considers himself capable of understanding life, even when he has not taken the slightest trouble to come to grips with the fundamental laws of life and when he has not first trained his thinking to see the real forces at work in life. Furthermore, the science of spirit is a training for a true judgment of life because it gets to the roots of life. It is no use seeing that conditions bring the human being into unfavorable situations in life, in which he is found; we have to acquaint ourselves with the forces by means of which favorable conditions can be created. Our experts in political economy can do this just as little as someone can do arithmetic who does not know his two times table. However many rows of numbers are put before him, merely looking at them will not help him. If reality is placed before someone who understands nothing about the underlying forces of social life, however penetratingly he may be able to describe what he sees, he will not be able to make anything of how the forces of social life interact to the well-being or detriment of man.

[ 8 ] A way of looking at life that leads to the real sources of life is necessary at the present time. And the science of spirit can be just such a way. If all those who wish to form an opinion as to “social needs” were to go through the teachings about life to be found in the science of spirit, we should get much further.—The objection that those who take up the science of spirit only “talk” and do not “act,” is no more valid than the one that the opinions of the science of spirit have not yet been tested and so could be exposed as vague theories like the political theory of Kolb. The first objection does not mean anything because it is naturally not possible to “act” as long as the ways to action are barred. However much a person who has great experience in dealing with people knows what a father should do to bring up his children, he cannot “act” unless the father employs him to this end. In this respect we have to wait patiently until the “talk” of those working according to the science of spirit has some effect on those who have the power to “act.” And this will happen. The other objection is just as irrelevant. And it can be raised only by those who are unfamiliar with the real nature of the truths put forward by the science of spirit. Those who are familiar with them know that they do not come into existence as things can be “tried out.” The laws of human well-being are laid in the fundament of the human soul just as surely as the two times table. We have only to penetrate sufficiently deeply into this fundament of the human soul. Of course, we can make what is written into the soul in this way evident just as we can make evident that twice two are four if we place four beans in two groups next to each other. But who would maintain that the truth “twice two are four” first has to be “tested” with beans? The true situation is: Whoever doubts a truth of the science of spirit has not yet recognized it, just as only a person could doubt that “twice two are four” who has not yet recognized the fact. However much the two differ, because the latter is so simple and the former so complicated the similarity in other respects is nevertheless there.—Naturally this cannot be realized so long as we do not enter into the science of spirit itself. This is why it is not possible to offer a “proof” of this fact for someone who does not know the science of spirit. We can only say: First get to know the science of spirit and then all this will become clear to you.

[ 9 ] The important role of the science of spirit in our times will be revealed when it has become like a leaven in the whole of our life. As long as the way into this life is not trodden in the full sense of the word, those working in harmony with the science of spirit will not have advanced beyond the first beginnings of their work. And as long as this is the case they will no doubt also have to listen to the reproach that their ideas are inimical to life. Yes, they are just as inimical to life as was the railway to a life that regarded the mail coach as the “symbol of true life.” They are just as inimical as the future is inimical to the past.

[ 10 ] In what follows, particular aspects of the relationship between “the science of spirit and the social question” are discussed.—

[ 11 ] There are two opposing views concerning the “social question.” The one sees the causes of good and bad in social life more in the human being, the other more in the conditions in which men live. Those who represent the first view want to encourage progress by endeavoring to increase the spiritual and physical ability of the human being and his moral feeling; those who tend toward the second view are above all concerned to raise the standard of life, for they say that when men learn to live properly, their ability and ethical feelings will rise by themselves to a higher level. We cannot deny that today the second view is constantly gaining ground. To stress the first view is felt in many circles to be the expression of a quite antiquated way of thinking. The point is made that anyone who has to struggle with the bitterest poverty from morning to night cannot do anything about the development of his spiritual and moral powers. Such a person should first be given bread before you talk to him about spiritual matters.

[ 12 ] This last assertion in particular can easily become a reproach to a striving like the science of spirit. And it is not the worst people who make such reproaches today. They say, for instance: “The genuine theosophist does not descend willingly from the devachan and karmic spheres to the earth. One prefers to know ten words of Sanskrit rather than be taught what ground rent is.” This we read in an interesting book, The Cultural Situation of Europe at the Reawakening of Modern Occultism, by G. L. Dankmar (Leipzig, Oswald Mutze, 1905).

[ 13 ] This is an easy enough way of putting the objection. It is pointed out that nowadays families of eight people are herded together into a single room so that even air and light are insufficient, and the children have to be sent to school where weakness and hunger cause them to break down. It is then said: Should not those who are concerned about the progress of the masses concentrate all their efforts on alleviating such conditions? Instead of directing their thinking to teaching about the higher worlds of the spirit they should direct it to the question: How can these terrible social conditions be dealt with? “Let Theosophy descend from its icy loneliness to the people; let it put the ethical demand of universal brotherhood earnestly and truly at the top of its program, and let it act according to this without worrying about all the consequences; let it make the word of Christ about loving one's neighbor a social deed and it will become and remain a precious and indispensable possession of humanity.” This is what we read in the above-mentioned book.

[ 14 ] Those who make such an objection against the science of spirit mean well. In fact, we must even admit that they are right concerning some people who have studied the teachings of the science of spirit. Among the latter there are, without doubt, some who are interested only in their own spiritual needs, who only want to know something about the “higher life,” about the destiny of the soul after death, and so on.—And it is certainly not wrong to say that at the present time it appears more necessary to work for the common good and to develop the virtues of loving one's neighbor and of human welfare than, in isolation from the world, to cultivate any higher faculties which might be dormant in the soul. To desire the latter above all else could mean a kind of refined egotism where the well-being of one's own soul is placed higher than the normally accepted human virtues. Another remark that is heard just as frequently is that only those who are “well off” and who therefore have “time to spare” can take an interest in such things as the science of spirit. And therefore we should not wish to stuff people who have to toil from morning to night for a miserable wage with talk about universal human unity, about “higher life,” and similar things.

[ 15 ] It is only too true that in this respect quite a number of sins are committed by those following the science of spirit. But it is just as correct to say that life led according to the science of spirit, rightly understood, must lead the human being, as an individual, to the virtues of willingly offered work, and of striving for the common good. At any rate, the science of spirit cannot prevent anyone from being just as good a person as the others who do not know or do not want to know anything about the science of spirit.—But as far as the “social question” is concerned, all this misses the main point. Much more is necessary to penetrate to this main point than the opponents of the science of spirit wish to admit. We can agree without hesitation with these opponents that much can be achieved with the means that have been suggested by many for the improvement of man's social condition. One party wants one thing, others something else. To a clear-thinking person, some of the demands which such parties make prove to be devoid of any real substance; on the other hand, some of it certainly contains the making of something really substantial.

[ 16 ] Robert Owen, who lived from 1771 to 1858 and who certainly was one of the noblest social reformers, emphasized again and again that the human being is molded by his environment in which he grows up, that his character is not formed by himself, but by the conditions in which he lives. What is so obviously right in such a statement should not be disputed. But neither should it be treated with a disdainful shrug of the shoulder, even if on the surface it appears to be more or less self-evident. Rather, it should be readily admitted that much in public life can be improved by working according to such ideas. The science of spirit, therefore, will never prevent anyone from doing anything for human progress which sets out to produce a better lot for the oppressed and suffering classes of humanity.

[ 17 ] The science of spirit must go deeper. Really effective progress cannot be achieved by such means any longer. If we do not admit this, we have not recognized how conditions come about in which people live. For inasmuch as the life of man is dependent on these conditions the latter themselves are brought about by man. Or who has arranged it that one person is poor and another rich? Other people, of course. But the fact that these other people have normally lived before those who flourish or do not flourish under the conditions, does not alter anything in this situation. The sufferings which nature itself places upon the human being are not directly concerned with our social position. These sufferings have to be mitigated or even removed by human action. If something is lacking in this respect it is in the arrangements that human beings make for each other.—A thorough knowledge of things teaches us that all evils connected with social life originate in human actions. In this respect it is not the individual human being but the whole of humanity that is the “fashioner of individual fortune.”

[ 18 ] However certain this is, it is also true that by and large no part of humanity, no caste or class, maliciously causes the suffering of another part. All the statements that support this are based on a lack of understanding. Nevertheless, although this too is really a self-evident truth, it must be mentioned. For even if such things can easily be grasped with the understanding, in practice people still act in a different way. Those who exploit their fellow men would naturally not want the victims of their exploitation to suffer. We would make considerable progress if people not only found this self-evident, but also adapted their feelings to it.

[ 19 ] This is air very well, but what are we supposed to do about such statements? Thus, without doubt, a “socially minded person” might object. Is the exploited person supposed to look at the exploiter with benevolent feelings? Is it not only too understandable that the former hates the latter and out of hate is led to his party views? It would certainly be a bad recipe—the objection would continue—if the oppressed were admonished to practice human love for his oppressor, somewhat in the same sense as the saying of the great Buddha: “Hate will not be overcome by hate, but only by love.”

[ 20 ] Even so, it is only the knowledge which follows from this point that can lead us to truly “social thinking” at the present time. And it is here that the approach of the science of spirit begins. This of course must not cling to the surface of our understanding, but must penetrate into the depths. It therefore cannot remain satisfied with merely showing that misery is created by any particular conditions, but it has to advance to the only knowledge that is fruitful, that is, as to how these conditions are created and continuously created. Compared with these deeper questions, most social theories prove to be only “vague theories” or even mere manners of speech.

[ 21 ] As long as our thinking remains on the surface, we attribute quite a wrong influence to conditions and to external things altogether. These conditions are in fact only an expression of an inner life. Just as the human body can be understood only when it is known to be the expression of a soul, the outer conditions of life can be rightly judged only if they are seen as the creation of human souls that embody their feelings, attitudes and thoughts in them. The conditions in which we live are created by our fellow human beings, and we shall never create better ones unless we set out with other thoughts, attitudes and feelings from those that those creators had.

[ 22 ] Let us consider these things in detail. A person who maintains a home in grand style, who can travel first class on the railway, may easily appear on the surface to be an oppressor. And a person who wears a threadbare coat and who travels fourth class will appear to be the oppressed. But one does not have to be an incompassionate individual nor a reactionary in order to understand the following clearly. Nobody is oppressed or exploited because I wear a particular coat, but only because I pay the man who made the coat for me too little. The poor worker who has acquired his inferior coat for little money is, in relation to his fellow human beings in this respect, in exactly the same position as the rich man who had a better coat made. Whether I am poor or rich, I exploit if I acquire things for which insufficient payment is made. Actually today nobody ought to call someone else an oppressor; he ought first to look at himself. If he does this carefully he will soon discover the “oppressor” in himself. Is the work which you have to deliver to the well-to-do delivered only to them at the price of bad wages? No, the person who sits next to you and complains to you about oppression enjoys the work of your hands on exactly the same conditions as the well-to-do whom you have both turned against. One should think this through and one will then find a different way of approaching “social thinking” from the more usual ones.

[ 23 ] Thinking things over in this way makes it clear that the concepts “rich” and “exploiter” must be completely separated. It depends on individual ability or on the ability of our forefathers, or on quite different things, whether we are now rich or poor. The fact that we exploit the work of others has absolutely nothing to do with these things. At least not directly. But it is very much connected with something else. And that is, that our social situation and environment are built upon personal self-interest. We have to think very clearly for otherwise we shall arrive at a quite wrong idea of what is said. If I acquire a coat today it appears quite natural, according to the conditions which exist, that I acquire it as cheaply as possible. This means: I have only myself in mind. Here, however, we touch the point of view that governs our whole life. Of course, it is easy to raise an objection. We can say: Do not the socially-minded parties and personalities try to do something about this evil? Is there not an effort to protect “work?” Do not the working classes and their representatives demand higher wages and shorter working hours? It has already been said above that the present-day view can have absolutely nothing against such demands and measures. Nor is there any intention here of agitating for one or the other of the existing party demands. From the present point of view, we are not concerned with taking sides on particular points, “for” or “against.” This, in the first place, lies quite outside the approach of the science of spirit.

[ 24 ] However many improvements are introduced to protect a particular class of workers and that would certainly contribute much to the raising of conditions of one or the other group of people, the actual nature of exploitation will not be mitigated. For this depends on a person acquiring the products of another person's work from the point of view of self-interest. Whether I have much or little: if I make use of what I have to satisfy my self-interest, the other person is bound to be exploited. Even if in maintaining this point of view I protect his work, it may seem that I have done something, but in fact I have not. For if I pay more for the work of the other person he will also have to pay more for mine, providing the one is not supposed to acquire a better position through the deteriorating position of the other.

[ 25 ] This can be clarified by another example. If I buy a factory in order to earn as much as possible for myself, I shall see that I acquire labor as cheaply as possible, etc. Everything that happens will be done from the point of view of self-interest.—If, on the other hand, I buy a factory from the point of view of looking after 200 people as well as possible, all my actions will take on a different character.—In practice today the second case can certainly hardly be differentiated from the first. This simply depends on the fact that a solitary selfless person cannot achieve much in a community which otherwise is based on self-interest. It would be quite different, however, if work not based on self-interest were universal.

[ 26 ] A “practical” thinker will naturally be of the opinion that no one could manage to help his workers get better wage conditions just by a “good attitude.” For we cannot increase the return on our goods through meaning well, and without this it is not possible to offer better conditions for the workers.—But it is important to realize that this objection is completely erroneous. All our interests, and therefore all our social conditions, change when in acquiring something we no longer have ourselves in mind, but others. What does a person have to look to who only looks after his own well-being? To seeing that he earns as much as possible. How others have to work in order to satisfy his needs cannot be his concern. He therefore has to develop his powers in the struggle for existence. If I establish an undertaking which is to bring in as much as possible to myself, I do not ask how labor that works for me is mobilized. If I do not consider myself but hold the point of view: How does my work serve others? everything changes. Nothing then forces me to undertake anything prejudicial to someone else. I then place my powers not at my own disposal, but at someone else's. The consequence of this is a quite different unfolding of the powers and capacities of the human being. How this changes social conditions in practice will be discussed at the end of the essay.—

[ 27 ] In a way Robert Owen can be called a genius in practical social activity. He possessed two characteristics which may well justify him being called this: a far-ranging eye for measures that would serve social life, and a noble love for human beings. We only have to consider what he achieved by means of these two capacities in order to appreciate their significance. He created a model industrial set-up in New Lanark and employed his workers in such a way that they not only had a dignified existence materially, but that they also lived in conditions which were satisfactory from a moral point of view. The people who gathered there were in part those who had come down in the world and were given over to drink. Better elements were mixed with these, and their example had an effect. And so the best possible results imaginable were attained. What Owen achieved there makes it impossible to place him on the same level as other more or less fantastic “improvers of the world”—the so-called Utopians. He restricted himself to measures which could be put into practice, that anyone not inclined to day-dreams could assume would lead, within a particular limited area, to the abolition of human suffering. And it is not being impractical to believe that such a small area could serve as an example, and that from it a healthy development of the human condition in the social sphere could be stimulated.

[ 28 ] Owen presumably thought along those lines. That is why he was not afraid to take another step in the direction he had already taken. In 1824 he worked toward setting up a kind of small model state in Indiana, in North America. He acquired a district where he wanted to found a human community based upon freedom and equality. Everything was so arranged that exploitation and servitude were an impossibility. Whoever takes such a task upon himself has to bring with him the best social virtues: a desire to make one's fellow men happy, and a belief in the goodness of human nature. He must be convinced that if work organized in the appropriate way appears certain to bring blessing, the desire to work will unfold within human nature.

[ 29 ] Owen believed this so strongly that a lot of serious things had to happen before he began to waver.

[ 30 ] These serious things really did begin to happen. After much noble effort Owen had to admit that “the realization of such colonies must always come to grief unless the general way of living is transformed first;” and that it would be more valuable to influence humanity in a theoretical way rather than by practical measures. This social reformer was forced to this view by the fact that there were sufficient people who disliked work, who wished to get rid of their work on others, for strife, quarrels and finally bankruptcy to ensue.

[ 31 ] Owen's experience can be a lesson to all who really want to learn. It can be a bridge for all artificially created and thought-out measures for the salvation of humanity to a social work which is more fruitful and which reckons with actual reality.

[ 32 ] Through his experience Owen was able to be completely cured of the belief that all human misery comes about through bad “conditions” in which people live, and that the goodness of human nature would come to life of itself if these conditions were improved. He was forced to the conviction that good conditions can be maintained only if the human beings who live in them are naturally inclined to maintain them, and when they do this with enthusiasm.

[ 33 ] One might at first think that it would be necessary to give theoretical instruction to those who are to live in such conditions, that is, in explaining to them that the measures are right and meet the purpose. It is not difficult for an unbiased person to read something like this into Owen's confession. But even so, it is only possible to achieve a really practical result by penetrating more deeply into the matter. We have to advance from merely a belief in the goodness of human nature that deceived Owen, to a real knowledge of man.—However clear people have been about how purposeful certain measures are which can bring blessing to humanity—in the long run all such clarity cannot lead to the desired goal. For the human being is not able to gain the inner impulse to work by having a clear understanding if, on the other hand, the impulses to be found in egotism rear their heads. This egotism happens to be part of human nature. And this means that it stirs in the feelings of the human being when he lives together with others and has to work within a community. This necessarily leads to the fact that in practice most people think the best social conditions to be those where the individual can best satisfy his needs. Thus under the influence of egotistical feelings the social question comes to be formulated quite naturally as follows: What must be done in society in order that each person can have the returns of his work for himself? And particularly in our own times with their materialistic way of thinking, only a few people would base their view on any other assumption. How often does one hear it accepted as a matter of course that a social order based on goodwill and feeling for one's fellow human beings is an absurdity. Rather it is assumed that the totality of a human community can prosper best when the individual can pocket the “full” or greatest possible yield of his work.

[ 34 ] Exactly the opposite of this is taught by the science of spirit, which is founded on a deeper knowledge of the human being and of the world. It shows that all human misery is simply a consequence of egotism, and that misery, poverty and distress must necessarily arise at a particular time in the human community if this community is based on egotism in any way. It is naturally necessary to have deeper knowledge than the kind to be found here and there sailing under the flag of social science, in order to understand this. This “social science” takes only the outer aspect of human life into account, and not the forces which lie deeper. In fact, it is even very difficult with the majority of modern people to awaken even a feeling in themselves that one can speak about such forces. They regard anyone who comes along with such ideas as peculiar. Now in this essay it is not possible to attempt to evolve a social theory based on these deeper-lying forces. For this would need a much fuller work. The only thing that can be done is to point to the true laws which govern how people work together, and to show what reasonable social considerations arise for someone familiar with these laws. Only a person who builds up his view of the world on the science of spirit can have a full understanding of the matter. And it is to convey such a view of the world that this whole magazine works. One cannot expect it from a single article on the “social question.” All that this article can hope to do is to shed some light on this question from the spiritual point of view. After all, there will be some people who are able to have a feeling for the Tightness of what is briefly described here and which cannot possibly be explained in every detail.

[ 35 ] Now, the main social law set forth by the science of spirit, is the following:“The well-being of a total community of human beings working together becomes greater the less the individual demands the products of his achievements for himself, that is, the more of these products he passes on to his fellow workers and the more his own needs are not satisfied out of his own achievements, but out of the achievements of others.” All the conditions within a total community of people which contradict this law must sooner or later produce misery and distress somewhere. — This law holds good for social life with absolute necessity and without any exceptions, just as a natural law holds good for a particular sphere of natural processes. But it should not be thought that it is sufficient for this law to be held as a universal moral law, or that it should be translated into the attitude that everyone should work in the service of his fellow men. No, in actual fact the law will be able to exist as it should only if a total community of people succeeds in creating conditions where no one ever can claim the fruits of his own work for himself, but where, if at all possible, these go entirely to the benefit of the community. And he in turn must be maintained by means of the work of his fellow human beings. The important thing is to see that working for one's fellow human beings and aiming at a particular income are two quite separate things.

[ 36 ] Those who imagine that they are “practical people”—the scientist of spirit has no illusions about this—will only be able to smile about this “hair-raising idealism.” But despite this, the above law is more practical than anything which has ever been thought out by “practical people,” or that has actually been introduced. If we really study life we can find that each human community that exists or has existed has two tendencies in its social set-up. One of these corresponds to this law, the other contradicts it. This has to be the case, irrespective of whether people want it or not. Every community would collapse immediately if the work of the individual did not benefit the whole. But from times immemorial human egotism has thwarted this law. It has sought to get as much as possible for the individual from his own work. And it is just what has been produced through egotism in this way that has always led to distress, poverty and misery. This means that the aspect of human conditions that is bound to prove impractical is the one that is introduced by the “practical people,” that reckons either with one's own egotism or somebody else's.

[ 37 ] Now of course we are not only concerned with understanding such a law, but actual practice begins with the question: How can the law be carried out in real life? It is clear that it says nothing less than this: The smaller the egotism is, the greater the human well-being. Thus in putting the law into practice, our concern is with people who extricate themselves from the path of egotism. This is in practice, however, quite impossible if the well-being of the individual is measured according to his work. Whoever works for himself is bound gradually to succumb to egotism. Only someone who works for others can gradually become an un-egotistical worker.

[ 38 ] For this, one prerequisite is necessary. If a person works for another he must find in this other person the reason for his work; and if someone is supposed to work for the community he must be able to feel the value, the being and the significance of this community. He can do this only if the community is something quite different from a more or less undefined collection of individuals. It has to be permeated by a real spirit in which each person can partake. It has to be such that everyone says: It is right, and I want it to be like that. The total community must have a spiritual mission; and each individual must wish to contribute to the fulfillment of this mission. None of the indefinite and abstract ideas of progress which we normally read about are able to provide the formulation of such a measure. If only these ideas prevail, an individual will work here or a group there without seeing that their work is of any use beyond satisfying their own needs or perhaps the interests they happen to have. This spirit of the total community must be alive right down into each individual.

[ 39 ] From earliest times good has prospered only where such a life has been somehow permeated by a spirit common to the whole community. An individual citizen of an old Greek city, or even a citizen of a free city in the Middle Ages, had at least something of a vague feeling of such a spirit. In this respect it makes no difference that, for instance, the Greek way of life was dependent on an army of slaves who did the work for the “free citizens,” and who were not urged on by the spirit of the community, but by the compulsion of their masters.—The only thing we can learn from this example is that human life is subject to development. Humanity has reached a stage today where the kind of solution of the social question practiced in ancient Greece is no longer possible. Even the most noble Greek did not find slavery wrong, but a human necessity. That is why, for instance, the great Plato could put forward an ideal for the state in which the spirit of the community finds its fulfillment in the fact that the majority of workers are compelled to work by the few with understanding. The task of the present day, however, is to put people in a position where each one can do his work for the whole community out of the impulse to be found within his own being.

[ 40 ] This is why no one should think of looking for a solution to the social question applicable to all times, but of how we must formulate our social thinking and actions in accordance with the immediate needs of the present in which we live.—It is not possible today for anyone to think up something theoretical or to put it into practice so that it could solve the social question. For he would have to have the power to force a number of people into the conditions he has created. There can be no doubt that had Owen had the power or the will to force all the people of his colony to do the work appointed them, the undertaking must have succeeded. But at the present time, such force cannot be used. It must be possible for each person to do what he is called upon to do according to his ability and measure of power, out of his own accord. Just because of this, it can never be the case that a mere point of view can convey to people how economic conditions can best be ordered—in the way that Owen in the above-cited confession thought that people should be influenced “from a theoretical point of view.” An economic theory by itself can never be a stimulus to work against the powers of egotism. Such an economic theory can for a while give the masses life which on the surface, appears like idealism. But in the long run, such a theory can help no one. Whoever injects such a theory into a crowd of people without giving it something really spiritual, commits a sin against the real purpose of humanity.

[ 41 ] The only thing that can help is a spiritual view of the world which can permeate the thoughts, feelings and will, in short, the whole soul of the human being, out of what it is in itself and out of what it is able to offer. The faith that Owen had in the goodness of human nature is only partly right, the other part being a gross illusion. He is right, inasmuch as a “higher self,” that can be awakened, slumbers in everyone. But it can only be redeemed from its slumber by a view of the world which has the characteristics mentioned above. If people are brought together in conditions such as were thought out by Owen, the community will prosper in the best possible way. But if people are brought together who do not have such a view of the world, what is good in these conditions will sooner or later of necessity have to become worse. With people who do not have a view based on the spirit, the conditions which further material well-being must also necessarily intensify egotism and thereby produce distress, misery and poverty.—The original meaning of the saying is undoubtedly right: Only an individual can be helped by the gift of bread alone; a community can only acquire its bread by being helped to a view of the world. It is also of no use to wish to procure bread for each individual in the community. After a while it would inevitably come about that many have no bread.

[ 42 ] Knowledge of these fundamentals removes several illusions from those who set themselves up to be bringers of happiness to the people. For it makes work designed to improve the social well-being a really difficult matter. And it means too that the overall success of such work can, in certain conditions, only be pieced together out of very small individual successes. Most of what whole parties proclaim as remedies for social life loses its value and proves to be vain delusion and empty talk without sufficient knowledge of human life. No parliament, no democracy, no agitation of the masses, nothing like this can have any meaning for someone who looks more deeply, if it goes against the law mentioned above. Such things can only have a favorable effect if they conform to the intention of this law. It is a serious illusion to believe that an elected member of a particular parliament can contribute anything to the salvation of humanity unless his work is carried out in conformity with the main law of social life.

[ 43 ] Wherever this law appears, wherever someone works according to it as far as is possible in the position which he occupies in the human community, good is achieved, even if in very small measure in individual cases. And it is only by means of such isolated examples of work which arise in this way, that beneficial progress in the whole social sphere will come about.—It is also true that in some cases larger communities have a natural tendency which enables them to achieve a greater result in this direction. There are also some particular human communities where something of this sort is being prepared within their natural tendencies and capacities. They will make it possible for humanity to take a step forward in social evolution. Such communities are known to the science of spirit, but it cannot undertake to speak publicly about such matters.—And there are also means of preparing larger groups of people to take such a step forward, even within a reasonable space of time. What anyone can do, however, is to work in conformity with the above law in his own particular sphere. There is no position which a person might have in the world where this is not possible, however insignificant or without influence it may appear to be.

[ 44 ] The most important thing is that each person seek out the ways to a view of the world which is based on real knowledge of the spirit. The spiritual approach of anthroposophy can develop into such a view for everyone, when it evolves more and more according to its content and inherent possibilities. By means of it the human being comes to know that it is not by chance that he is born in a particular place at a particular time, but that he is placed out of necessity into the situation in which he is by the spiritual law of cause, karma. He can see that it is his own well-founded destiny that has placed him into the human community in which he lives. He can also become aware of how his abilities have not come to him haphazardly, but that their existence is dependent on the law of cause.

[ 45 ] And he can realize all this to the extent that it does not remain just a matter of sense or reason, but gradually fills his whole soul with inner life.

[ 46 ] He will come to feel that he is fulfilling a higher purpose when he works in accordance with his place in the world, and in accordance with his abilities. The result of realizing this will not be a kind of shadowy idealism but a tremendous impulse of all his powers, and in this respect he will regard his action just as much a matter of course as in other respects he regards eating and drinking. And furthermore, he will realize the particular significance of the human community to which he belongs. He will come to understand the relationships which his human community has to other communities, and so the individual personalities of these communities will draw together through a unified picture of spiritual aims, a picture of the common mission of the whole human race. And his knowledge will be able to reach out from the human race to the meaning of the entire earth existence. Only someone who will have nothing to do with a view of the world tending in this direction could be doubtful that it could have the effect suggested here. Of course, it is true that today most people have little inclination to go into such things. But the right approach of the science of spirit cannot fail to attract increasingly wider circles. To the extent that it does this, people will do the right things to further social progress. One cannot doubt this, just because no particular view of the world has so far brought happiness to humanity. According to the laws of human evolution it has never been possible to achieve what is now gradually becoming possible: to transmit a view of the world to every person with the prospect of the practical result already indicated.

[ 47 ] The views of the world that have existed so far have been available only to individual groups of people. But what good has been achieved in the human race so far, stems from the various views of the world. Only a view of the world that can inspire everyone and can kindle inner life in everyone is in a position to lead to a universal salvation. This the approach of the science of spirit will always be able to do, where it really evolves according to what is latent within it.—Of course, we should not only look at the form which this way of looking at life happens to have at this moment, in order to recognize what has been said as right, it is imperative to realize that the science of spirit has still to evolve and rise to its lofty cultural mission.

[ 48 ] Until today, for several reasons it has not been possible for it to show the countenance it will have one day. One of these reasons is that it must first gain a foothold somewhere. It has therefore to turn to a particular group of people. And naturally this can only be one that through the particular nature of its development has a desire to seek a new solution to the riddle of the world, and which can bring to such a solution understanding and interest by means of the few people in it who have the necessary preparatory training. Of course, the science of spirit has for the moment to clothe its message in a language suited to this group of people. The science of spirit will find further means of expression to speak to wider circles of people to the extent that conditions allow. Only someone who insists on having fixed dogmas can believe that the present form of the message of the science of spirit is a lasting or even the only possible one.—Just because the science of spirit is not concerned with remaining a mere theory, or merely with satisfying curiosity, it has to work slowly in this way. To its aims belong the practical points of human progress characterized above. But it can bring about this progress of humanity only if it creates the necessary conditions for it. And these conditions can be created only when one person after the other is conquered. The world moves forward only when human beings want it to. But in order to want it, everyone has to work in his own soul. And this can only be achieved step by step. If this were not the case, the science of spirit also would produce a lot of woolly ideas and do no practical work.

If Theosophy were to assert that it has in the last few decades brought any new thing into the world, it could easily and very effectively be contradicted. For it is easy to believe that any particular truth or achievement in a special branch of human knowledge, in man's conception of the world or in his world of thought, might enrich the advancing ages, but not that which concerns his innermost and deepest being—the source and origin of all human wisdom—could appear at any particular time. This in itself could not be believed; hence it is only natural that the belief that Theosophy could bring in or want to bring in anything completely new, must call forth a certain distrust against the movement itself.

But ever since Theosophy set out to obtain an influence upon modern civilisation, it has always described itself as possessing the old primeval wisdom, which man has ever sought and endeavoured to acquire in many different forms in the various ages. It is the task of the Theosophical Movement to look for these forms in the various religions and world-conceptions through which the peoples, throughout the ages, have striven to press through to the source of truth. Theosophy has brought to light the fact that in the various ages, even in the most primeval times, that wisdom by which man sought to attain his goal, has always in its really most profound essence been one and the same. That is a truth, Theosophy teaches us to be modest concerning the acquirements of our own times.

The well-known statement, which, in its lack of humility, boasts of the progress made in the 19th century, is felt to be particularly limited when we observe life in a deeper sense, extending through hundreds of thousands of years. But I do not wish to lead you back to those primeval ages.

I should like to ask you, by means of the example of a great personality of modern times, how he tried to carry out the wisdom-teaching inscribed in the Greek Temples; “Know thyself!” He, who made this saying his own, was really in complete harmony with the teaching and views of Theosophy. This personality is none other than Johann Wolfgang von Goethe. He certainly belongs not only to the German nation, but to many other civilized men of the present age and belongs indeed more or less to us all. Goethe is a spirit who affects us in a very special way. No matter to what part of his life we turn in study, we find, not only the great Poet very pre-eminently there, but, if we go more deeply into the subject, we soon discover in him the Wise One, to whose wisdom we turn back again after long years, always to discover something new.

We find that Goethe was one of those spirits who had within him an inexhaustible fund of greatness. And if we have learned to add to our own small stock of wisdom, by turning back to Goethe again and again, we are constantly astonished anew and stand in admiration before that which before was hidden from us, because there was in ourselves no responsive echo of the realm which expressed itself through him. No matter how polished a man may be, no matter how much wisdom he may have discovered in Goethe, if after some years he turns to him again, he will convince himself anew that there is still an infinite fund of what is beautiful and good in the works of Goethe. This experience may come in particular to those who believe profoundly in the evolution of the human soul. It has often been said that in his “Faust,” Goethe produced a sort of Gospel. If this be so, then, besides his Gospel, Goethe also produced a sort of secret Revelation, a sort of Apocalypse. This Apocalypse is concealed within his works, it forms the conclusion to his “Unterhaltung deutscher Ausgewanderten,” and is read only by few. I am always being asked where in Goethe's works this “Märchen” is to be found! Yet it is in all the editions and forms, as I have just said, the conclusion to the above. In this fairy tale, Goethe created a work of art of eternal beauty. The direct, symbolical impression of the work of art will not be interfered with, if I now try to give an interpretation of this fairy tale; Goethe put into this tale his most intimate thoughts and conceptions.

In the latter years of his life he said to Eckermann: “My dear friend, I will tell you something that may be of use to you, when you are going over my works. They will never become popular; there will be single individuals who will understand what I want to say, but there can be no question of popularity for my writings.” This referred principally to be the second part of “Faust,” and what he meant was that a man who enjoyed “Faust” might have a direct artistic impression, but that one who could get at the secrets concealed in “Faust” would see what was hidden behind the imagery. But I am not speaking of the second part of “Faust,” but of the “Fairy Tale of the Green Serpent and the Beautiful Lily,” in which Goethe spoke in an even more intimate way than in the former. I shall try to disclose in the course of this lecture the Mysteries concealed in these remarkable pictures, and to explain why Goethe made use of these symbolical images to express his most intimate thoughts. Anyone who is capable of understanding the Fairy Tale knows that Goethe was a Theosophist and a mystic. Goethe was acquainted with that wisdom and conception of the world which we try to give forth in a popular way in Theosophy; and the Fairy Tale itself is a proof of this; only, at the time when Goethe was writing, the endeavour had not yet been made to clothe the highest truths in words and to give them forth in open lectures by the power of reason; these most intimate human psychic truths were not then spoken of openly. Those who gave a hint of them put them into symbolical form, and expressed them by symbols. This was an old custom, dating from the middle ages, when it was thought that it would be impossible to put the highest insight into the abstract form, but that a sort of experience or initiation was necessary. This made it impossible for people to speak of these truths, who believed that a particular sort of mood, a sort of special soul-atmosphere was needed in order to understand such truths; they could not be grasped merely by the intellect. A certain mood was necessary, a certain disposition of the soul, which I will call a psychic atmosphere. The language of reason seemed to them to be too arid, too dry and cold to express the highest truths. Besides which they still retained a sort of conviction that those who were to learn these truths should first make themselves worthy of them. This conviction brought it to pass, that in the olden times, down to the 3rd century A.D.—the truth about the human soul and the human spirit was not given out publicly as it is now, but those who wished to attain to such knowledge had first to be prepared to receive that which was to be given to them in the Sanctuaries of the Mysteries. Therein all that had been preserved of the secrets of nature and of the laws of cycles, was given out as something which, to put it concisely, could not be learned and recognised as dry truths, but which the students had to recognise as living truths and learn to live them. It was not then a question of thinking wisdom, but of living it; not merely a question of permeating wisdom with the glow of the intellect, but of making it the mainspring of life, so that a man is transformed thereby. A certain shyness must possess a man before the Holy of Holies; he had to understand that truth is divine, that it is permeated by the Divine Cosmic Blood, which draws into the personality, so that the divine world lives anew within. The recognition of all this was included in the word “development.” This had to be made quite clear to the Mystic, and this it was which he was to attain through the stages of purification, on the way to the Mysteries, he was to acquire the holy shyness before the Truth, and to be drawn away from the longing for the things of the senses, from the sorrows and joys of life, from all that surrounds us in ever-day life. The Light of the Spirit, which is necessary to us when we withdraw from the profane life, we shall receive when we give up the other. When we are worthy to receive the Light of the Spirit, we shall have become different people; we shall then love with real, earnest sympathy and devotion, that which we are wont to look upon as a shadowy existence, a life in the abstract. We then live the Spiritual life which to the ordinary man is mere thought. But the Mystic learns to sacrifice the Self that clings to the everyday life, he learns not only to penetrate the truth with his thought but has to live it through and through, to conceive it within him as Divine Truth, as Theosophy. Goethe has expressed this conviction in his “West-Ostlichen Divan:”—

So lang dud as nicht hast,
Dies ‘stirb im Werde’,
Bist du nur ein trüber Gast
Auf der dunkeln Erde—

This it is that the Mystics of all ages have striven for,—to let the lower nature die out, and to allow that which dwells in the Spirit to spring forth; the extinction of sense reality, that man may ascend to the Kingdom of “Divine Purposes.” “To die in order to become.” If we do not possess this power we do not know of the forces that vibrate into our world, and we are but a “trüber Gast” (gloomy guest) on our Earth. Goethe gave expression to this in his “West-Ostlichen Divan,” and this he tries to represent in all the different parts of the “Fairy Tale” of the “Green Serpent and the Beautiful Lily!” The transition of man from one stage of existence to a higher one. That was the riddle he wanted to solve, the riddle as to how a man who lives in the everyday world,—and who can only see with his eyes, and hear with his ears,—can lay hold of this “dying and becoming!”

This was the question for the Mystics of all ages; and this great question was always called “Spiritual Alchemy.” The transmutation of man from the every-day soul to the Spirit-soul, one to whom the things of the Spirit are just as real as the things of this Earth, such as tables and chairs and so on, are to the ordinary man. When the alchemical transmutation had taken place in a man, he was then considered worthy to have the highest truths communicated to him, he was then led into the Holy of Holies. He was then initiated, and supplied with the teachings which instructed him as to the purposes of nature, those purposes which run through the plan of the world. It is an initiation of this kind which is described by Goethe, the initiation into the Mysteries, of one who has been made worthy to receive them.

There are two proofs of this—in the first place Goethe himself took a great deal of trouble to become acquainted with the secret which may be called the Secret of Alchemy. Between the studies he made at Leipzig and Strassburg he had already discovered that Alchemy had a Spiritual side, and knew that ordinary Alchemy was nothing but a reflection of the Spiritual, and all that is known of Alchemy consisted only in the symbolical expressions of realities. That is to say, he referred to that Alchemy which is concerned with the forces of the inner life.

Alchemists have also left indications of how this could be worked. As they were only able to describe the transmutation of the human forces by means of symbols, they therefore spoke of one substance being transmuted into another. All they related concerning the transmutation of matter, referred to what the human soul-life developed within itself at a higher stage, when it became transmuted spiritually. All that the great Spirits have disclosed about the Spiritual Realms to those men who are still bound to the life of every day, was taken by them as referring to the transmutation of substances and metals in the retorts, and they took great trouble to try and discover by what mysterious methods the transmutation of substances could be brought about.

Goethe, in one part of his “Faust,” shows us what he himself understood as to such things. In the first part of “Faust,” in the walk in front of the garden, he points clearly to the false, wrong and petty material conceptions that are held as to Alchemy. He makes fun of those who strive with such feverish efforts to discover these secrets, and who pour forth the lower substances, according to numberless receipts, in company of the Adepts.

“There a Red Lion, with the Lily wedded,
“A wooer bold, within the tepid bath,
“From bridal-bower to bridal-bower was speeded
“Racked by the naked fire's flaming wrath.”

The union with the Lily, which is made fun of by Goethe is what he wished to illustrate in his Fairy Tale, of the Green Serpent and the beautiful Lily.

The highest transmutation which man can accomplish is illustrated by Goethe in the symbol of the Lily. It is of like significance with what we call the Highest freedom. When a man follows the primal and eternal laws, in accordance with which we have to complete the primal and eternal circuit of our existence, and if he also recognises the primal and eternal evolution of his freedom, he will then find himself at a certain stage of his development which is accomplished by a disposition of the soul, which may be described by the symbol of the Lily. The highest forces of the soul, the highest state of consciousness, in which a man may be free because he will then not misuse his freedom, and will never create a disturbance in the circle of freedom,—this state of soul, which was communicated to the Mystics in the Mysteries, in which they were collectively transmuted,—this was from all time described as the “Lily.”

That which Spinoza expresses at the end of his “Ethics,” (dry and mathematical as he was in his other writings)—when he says that man ascended into the higher spheres of existence and penetrated them by means of the laws of nature,—this state of mind may also be described as the Lily, Spinoza describes it as the realm of Divine Love in the human soul, the realm in which man does nothing under compulsion, but in which everything belonging to the domain of human development takes place in freedom, devotion and utter Love, where everything arbitrary is transmuted by that Spiritual Alchemy in which every activity flows into the stream of freedom.

Goethe has described that Love as the highest state of Freedom, as the being free from all desires and wishes of our every-day life. He says, “Self-seeking and Self-will are not permanent, they are driven out by the Ego. Here we must be good.” The Divine Love, which is referred to by Spinoza, and which he wishes to attain through Spiritual Alchemy,—that it is with which man should unite himself, that it is with which man should unite his will. Human will active at every stage, is that which in all ages was known as the “Lion,” the creature in which the Will is most strongly developed, and that is why the Mystics have always called the will of man: the “Lion.” In the Persian Mysteries there were seven Initiations; there were the following: first the Raven, then the Occultist, then the Fighter; at the fourth grade the student was already able to look back at his life from the other side, and had really become Man, hence the Persians called one who had overcome the Lion stage a Persian. That was the fifth stage, and a man who had got so far that his actions flowed quickly along, just as the Sun runs its course in the Heavens above, was called a Sun-runner. But he who accomplished all his actions out of absolute and ceaseless love, was looked upon by the Persians as belonging to the grade of the “Father.” At the fourth grade, a man stood at the parting of the ways; he had then, besides his physical body, his etheric double, and that body which is subject to the laws of passions and desires, wishes and instincts; he was now organized for a higher life. These three bodies form, according to Theosophy, the lower part of man. From these the lower man is born. When a man was initiated into this grade and could see this connection the Persians called him a “Lion.” He then stands at the parting of the ways, and that which compelled him to act according to the laws of nature is transmuted into a free gift of Love. When he reaches the eighth stage of Initiation, when he has evolved himself into a free man, one who can allow himself to do, out of free love, what he was formerly driven to do by his own nature, this connection between the Lion and the free loving being, is described in Alchemy as “the mystery of human development.” This is the mystery Goethe represented in his Fairy Tale. First of all he shows us how this man of will stands there, drawn down to the physical world from higher spheres, from spheres of which he himself knows nothing. Goethe is conscious of the fact that man, in so far as his spiritual nature is concerned, comes originally from higher spheres; that he was led into this which Goethe represents as the world of matter, the world of sense-existence, this is the Land on the bank of the River.

But in the Tale of the green Serpent and the beautiful Lily, there are two Lands, one on this side of the River, and the other beyond. The unknown Ferryman conducts the man across from the far side into the Land of the sense-world;—and between the Land of spiritual existence and the sense-world there flows the River, the water which divides them. By water, Goethe describes that which the Mystics of all ages have symbolized as water. Even in Genesis the same meaning is applied to this word as we find in Goethe. In the New Testament too we find this expression in the conversation between Jesus and Nicodemus. “He who is not born again of water and the Spirit, cannot enter into the Kingdom of Heaven.” Goethe understood perfectly what was signified by the expression “born again of water.” And we can see in what sense he understood it by his “song of the Spirit.”

Seele des Menschen	Soul of humanity
Nie gleichat du dem Wasser!	How like to the water!
Schicksal des Menschen	Fate of humanity
Wie gleichst du dem Wind!	How like to the wind!

The world of humanity, the world of longing and wishes, the world of passions and desires, is a land inserted between our Spirit and our senses. Our senses know neither good nor evil, they cannot err. Anyone who goes into this question, knows that when we study the laws of nature, we cannot speak of good or evil. When we study nature in the animal world, we find that there are objectionable animals and useful ones, but we cannot speak of good and evil ones. Only when man plunges into the water—into the soul-world—does he become capable of good and evil. This world which is inserted between the Spiritual and the world of senses, is the River over which the Spirit passes from the unknown spheres. The innermost of man came across the River of passions and desires—and when he goes through further development he becomes like the Will-o'-the-wisp.

Thus man is subject to the laws within him, after he has crossed the River, and before he has received the Divine Spark which will take him across to the other world. He is therefore put ashore by the Ferryman who brings men across the River from the far bank to the near one. Nobody can be guided over by the Ferryman but all can be brought over by him. We feel ourselves being brought over without any action of our own, by the forces lying beneath our consciousness, which go ahead of our actions. By means of these forces we feel ourselves placed in the world of sense,—on the hither side; the Ferryman who brought us across from the Land of the Spirit, has put us into this world and cannot take us back to that country again to which we must however return, the Land of the beautiful Lily. The Will-o'-the-wisps wanted to pay the Ferryman his fare with gold, but he demanded fruits of the Earth, which they did not possess; they had nothing but gold, and he would not be paid with that. Gold coins, said he, were injurious to the River, it cannot bear such gold; which signifies that man can purchase wisdom with the fruits of the Earth. This is a profound wisdom; gold signifies the force of wisdom dwelling in man, and this is his guide through life. This force of Wisdom makes itself felt when a man is placed among the things of sense, as the forces of knowledge and reason. But this wisdom is not the wisdom which furthers his development. When it forms part of a man's nature, it makes him self-seeking and egotistical. If this force of reason and this knowledge were to join forces with what flows in the River, their passions would throw up huge waves; for whenever man does not place his wisdom at the service of selflessness, but simply throws it into the River, when he cultivates (frohmen) his passions, the River throws up great waves. Hence it is impossible to satisfy the River with gold; with that wisdom. So the Ferryman throws back the wisdom which has not yet passed through the stage of selflessness. He throws it back into the chasm, where reigns the profoundest darkness, and there it is buried. We shall hear why this is so.

The Ferryman demanded three cabbages, three artichokes, and three onions.—Thus he demands the fruits of the Earth. Now by what means can man attain his development? By ennobling the lower desire-forces of his nature, so that he purifies the sense-nature within him and casts this purified nature into the River, and thereby .................. this it is which Schiller refers to in his letters on the aesthetic education of man. He alone understands freedom who has set his own nature free;—when the outer sense-nature is so ennobled that it seeks for the good and the beautiful because it is no longer misled by passion, when we no longer throw our wisdom into the River, but reward our passions with the fruits of the Earth so that our sense-nature itself is taken up by them, just as the fruits of the Earth would be accepted by the River, we have then attained the first grade of initiation as expressed in the words, “Ye must know that I cannot be paid except with the fruits of the Earth.” Then the Will-o'-the-wisps proceed further on this side of the River, that means that man tries to follow his own way of life further.

On this side of the River he meets with the green Serpent, the symbol of human endeavours, of human knowledge. This Serpent had previously had a wonderful experience—the Ferryman had ferried over the piece of gold and concealed it in a cleft of the Earth, and here the Serpent had found it. The wisdom that brings men forward is still a hidden treasure, concealed in the mysteries, hence if a man wishes to find wisdom he must seek it far from all human self-seeking. When a man had made himself worthy to receive it, it will be found in its proper place;—the Serpent, the symbol of human striving after knowledge, permeates itself with the gold; this “self” is entirely permeated with wisdom, and becomes luminous. Then the Serpent desired from the Will-o'-the-wisps that which is a cause of pride to the self-seeking man, when he throws about him and pricks himself with,—this human knowledge which when used in the service of egoism is objectionable and worthless, will be attained when man crawls humbly on the ground as does the Serpent, and strives to recognize the reality piece by piece. If a man stands there, proud and stuck-up, he will never attain it, he can only receive it when like the Serpent, he goes horizontally on the ground and lives in humility,—then the gold of wisdom is in its place. Then the man may venture to permeate himself with wisdom—that too is why the Will-o'-the-wisps call the Serpent their relation, and say “We really are related on the side of light.” Indeed they are related, the wisdom that serves the self is related to the wisdom which serves humility; the Serpent is related to the Will-o'-the-wisps.

Now the tale relates further that the Serpent had been under the Earth in the clefts of the rock, and there had met something resembling human forms—the Serpent had reached a temple; this is none other than a symbol of the Mystery Temples of all ages,—this concealed Temple which was in the clefts below the Earth is the symbol of the Sanctuaries of Initiation. In this Temple the Serpent found the three great priests of Initiation; these priests were gifted with the highest forces of human nature, which theosophy calls Atma, Buddhi, Manas. They are called by Goethe the King of Beauty, the King of Wisdom, and the King of Strength or Will;—with these three basic forces of the soul, into which the human soul must be initiated, the Mystic had to be united in the Temple of the Mysteries—and Goethe represents the Serpent, all luminous within, because it had taken in the gold of wisdom, humility.

The old man with the lamp is another figure—what does he represent? He has a lamp which has the peculiarity of only shining when another light is there. Because the Serpent is luminous and illuminates the inner Hall of the Mystery Temple with its own radiating light,—Goethe expresses these thoughts in another passage in the words “If the eye were not sensitive to the Sun it could not perceive the light.” Here he expresses in poetic words what he expressed in the fairy tale in pictures; what we in Anthroposophy call “occult knowledge” is expressed by the old man with the lamp,—the light of occult knowledge cannot shine to anyone who had not prepared himself to receive it.

It appears to no one who has not worked his way up to that higher stage of development at which his higher self, his selfless nature shines forth from within, bringing light to meet light,—the highest wisdom is called occult, because it only appears when a man brings his own light to meet it. When those two lights, the intuitive light from above, and the light that comes from the personal, shine into one another, they then give that which man experiences in his transmutation as Spiritual Alchemy—then the space around him become light, he then learns to recognise the highest Spiritual forces, the gifts of the three Kings; Wisdom, Beauty, and Strength,—the gift of the golden King is Wisdom, that of the silver King is Beauty or Piety, the gift of the bronze King is Strength or force of Will. Man can only understand his innermost forces, he can only understand himself when he meets with the light of the lamp which can only shine when there is already a light. Then the three Kings appear in their radiance, and at the same time the significance of the fourth King becomes apparent—the King who is composed of the metals of the three others;—he is the symbol of the lower nature, in which the noble forces of Wisdom, Beauty, and Strength work together as disorderly and inharmonious chaos. These three forces that live in a highly developed soul are also to be found in lower natures, though there they are chaotic and inharmonious. This fourth King is the Kingdom of the present world;—the Chaotic mixture of Wisdom, Beauty, and Strength,—the soul-forces which can only attain the highest when they work together harmoniously,—affect one another in a chaotic way in the present age. The old man said of the fourth King “Er wird sich setzen” (here he will sit down)—The Chaotic mixture will have disappeared when that which Goethe so ardently longed for shall have come to pass, that is, that the Temple shall no longer be hidden, but shall be raised to the full light of day, when it shall have ascended from the depths, and all men will be able to serve in the Temple of Initiation, which will be a bridge across which all men may pass to and fro. That will be a time when all men will have made themselves worthy of being influenced by the highest wisdom, piety, and strength and will. The Temple will then have fulfilled its task. It will have raised itself above the river of passions, and the forces of passion will have become so pure and noble that the highest Spiritual can uplift itself in the Temple, in the clear light of day, above the stream of passions and desires. To this end it is necessary that mankind should be filled with the “Stirb und werde” (dying and becoming) which Goethe so distinctly outlined in his “West-Ostlichen Divan.” Goethe was frequently asked for the solution of the riddle and he replied “The solution of the riddle lies in the fairy tale itself, and not in one word alone.” There is a passage during the conversation in the Temple which we take to be the solution of the riddle. The solution is not a thing which can be expressed in words, but in an inner resolve; that was indicated by Goethe in the fairy tale. The Serpent said “I will sacrifice myself, I will purify myself through selflessness.” It is precisely this which must be taken as the profoundest solution of the riddle, it is an act, and not a doctrine. Till now one could only pass across the River in two ways. The one was when at noon the green Serpent laid itself across the River and formed a bridge, so that at the mid-day hour it was possible to go across the River. This means that at the present age there are moments in a man's life when the Sun is at noon for him, when he is ripe to yield himself to the highest Spiritual light; but he is always drawn away again and again from these noon-tide moments of life, into the lower world full of passions. In such noon-tide moments the elect of the Spirit can pass across from the shore of the sense-life to the shore of the Spirit.

But there is yet another way to pass over the River, and that is in the evening, when the shadow of the great giant is thrown across the River,—that too can form a bridge, but only in the hour of twilight. What is this shadow of the great giant? Goethe went into this question more deeply with his intimate and trusted friends; with them he spoke about the forces symbolized by him in the “Fairy Tale.” On one occasion when Schiller was planning a journey to Frankfort, Goethe wrote to him: “I am very glad you did not come here, to the West, for the shadow of the giant might have got hold of you unawares.” The meaning of the giant is moreover clearly expressed in the “Fairy Tale” itself, the giant who is weak, can do nothing of himself; but his shadow can form a bridge across to the far side. This giant is the crude mechanical forces of nature. Its shadow is sometimes able, when the light is no longer strong, to conduct the men of crude passions across the River. These are the people who, when their clear day consciousness is extinguished, pass over into the Land of the Spirit in trance, somnambulism, psychic vision, or some of the many similar conditions of the soul. Thus the clear day consciousness was also extinguished in the wild delirious acts by which at that time men tried to push their way into this realm of Freedom.

They wanted to penetrate into the realm of the beautiful Lily—But the shadow of the giant can alone reach across. Man is only able to overcome his passions in the twilight of his consciousness, when he is in an almost unconscious state, and not when living in clear consciousness. These are the two ways of reaching the opposite bank: First, in the holy moments of the noon-day hour, by the Serpent; and secondly, in the twilight of the consciousness—by the shadow of the giant.

But this one thing must be striven after:—the Serpent must sacrifice itself completely. Not only should it lead men over the River of passions at the noon-day hour, but at all hours of the day it should be ready to form the bridge from one side to the other; so that not only a few may be able to wander across, but that all men should be able to cross backwards and forwards at any time. The Serpent made this resolution, and so did Goethe; Goethe points to an age of selflessness, when man will not put his forces at the service of his lower self but at the service of unselfishness.

There are a few other thoughts connected with these basic thoughts about the Fairy Tale. I cannot go into them all today, and will only touch upon a few. We find the wife of the old man with the lamp, she is connected with the representatives of human occult knowledge. She keeps the house of the old man. To her come the Will-o'-the-wisps, they have licked off all the gold from the walls, and had at once given away all the gold which enriched them, so that the living “Mops,” who ate up the gold, had to suffer death. The old man is the force of reason, which brings forth that which is useful. It is only when occult force unites with this which forwards material civilization, when the highest is united with the lowest in the world, that the world itself can follow its proper course of development. Man should not be led away from everyday life, but should purify the everyday civilization. In the world man is surrounded in his dwellings by that which hangs as gold upon the walls. All that is around him is the gold. On the one hand he is a man of knowledge and on the other a useful man. Thus he has around him the two-fold experience of the human race; all the collective experience of humanity has been collected together in human science. Those who strive after this, seek what is written in the scriptures. They lick off the historical wisdom, as it were.

This it is which surrounds man in his strivings; this it is with which man must entirely permeate himself. But it can not be of use to that which is alive. The living Mops swallowed the gold and died of it. That wisdom which only rules as the dead wisdom of books, and which has not been made alive by the Spirit, kills everything living. But, when it is once again united with the origin of Wisdom, with the beautiful Lily, then it wakes to life again. That is why the old man gives the dead Mops to his wife, that she may carry it to the beautiful Lily. The Lamp has one great peculiarity, everything dead was made alive through it; and what was alive was purified by it. This transmutation is brought about in man by occult knowledge. Besides this, the old woman is begged by the Will-o'-the-Wisps to pay their debts to the Ferryman. These three fruits represent the human sense for usefulness in material civilization, which is to pay tribute to the passions. For from whence should the actual driving forces of nature come, if not from the technique, from the cultivation of material nature? It is an interesting fact that the shadow of the giant as it comes up from the River, takes one of the fruits of the Earth away with it, so that the old woman only has two left. Now she required three for the Ferryman and so had to renounce the River. Something then happens, something full of significance. She has to plunge her hands into the River, whereby she turns so black that she scarcely remains visible. She is still there, but she is almost imperceptible. That shows us the connection between external civilization and the world of the passions. Material civilization must be placed at the service of the Astral, of the soul. As long as the nature of man is not sufficiently ennobled to offer itself as tribute to the River of the passions, so long does technique remain in debt to the River of man (the soul of man). As long as human endeavours are devoted to human passions, man works invisibly at something of which he cannot perceive the final aim. It is invisible, yet it is there; it can be felt, but is not externally perceptible. Everything man does on the road to the great goal, until he pays his debts to the River or the Soul,—all that he has to throw into the River of passions becomes invisible, like the hand of the wife of the old man with the Lamp. As long as the sense-nature is not fully purified, as long as it is not consumed, as it were, by the fire of the passion it cannot shine, and remains invisible; that is what excites the old lady so much that she can no longer reflect any light of her own. This might be gone into more fully, in greater detail; every single word is fraught with meaning. But it would lead us too far to go into all that to-day.

So let us hurry on to the great procession in which we encounter a youth, who tried to capture the beautiful Lily too early, and in so doing crippled all his life forces. Goethe says (in another place): “A man who strives for freedom without having first liberated his own inner self, falls more deeply than before into the bonds of necessity. If he does not set himself free, he will be killed.” A man who has prepared himself, who has been purified in the Mysteries, and the Temple of the Mysteries, so that he may unite himself in a proper way with the Lily, he alone will escape death. One who has died to the lower to be born again in a higher sense, can grasp the Lily. The present time is represented by the crippled youth, who wanted to attain the highest by violence. He complains to all whom he meets that he cannot secure the Lily. He must now make himself ripe enough to do so, and to this aim those forces must be combined which are symbolized by those who took part in the procession. It consisted of the old man with the Lamp, the Will-o'-the-Wisps and the beautiful Lily herself. The procession thus included all the different beautiful forces, and it was led down into the clefts of the Earth to the Temple of Initiation. That too, is a profound feature of the enigmatical Fairy Tale, in that it allows the Will-o'-the-Wisps to open the door of the Temple. The self-seeking wisdom is not without object, it is a necessary stage of transition. Human egoism can be overcome if it is nourished by wisdom and permeated with the gold of true knowledge. This wisdom can then be used to open the Temple. Those who unconsciously serve wisdom in an external sense, will be led to the real sanctuaries of wisdom. Those learned men who only bury themselves in books are nevertheless our guides. Goethe does not undervalue science. He knew that science herself uncloses the Temple of Wisdom; he knew that everything must be proved and accepted by science, and that without her we cannot penetrate the Temple of the highest Wisdom. Goethe himself sought this wisdom everywhere. He only considered himself worthy of recognizing the highest revelation in Spiritual life, in Art, after he had gone through the study of Science. He sought wisdom everywhere, in physics, biology, etc.,—And so, he admits the Will-o'-the-Wisps into the Temple, they who resting on themselves alone occupy a false position towards the others, towards the others who enter through experience and observations, like the Serpent. They cause the Temple to be opened and the procession passes in. Now follows what Goethe intended to apply to the whole of mankind; the whole Temple moves up and ascends through the cleft in the Earth. The Temple can now be set up over the River of the Soul, over the River of passions and desires, because the Serpent sacrificed itself. The Self of man has become selfless, the Serpent is transformed into precious stone, which forms the piles of the bridge. And now men can more freely go to and fro from the world of sense to the world of the Spiritual.

The union between sense and spirit is brought about by man, when he becomes selfless, by a sacrifice of himself, such as was made by the Serpent, which offered itself as a bridge over the River of passions. Thus the Temple ascended from the clefts of the Earth and is now accessible to all who cross the bridge, to those who drive over as well as to those who go on foot. In the Temple itself we meet once more with the three Kings; and the youth who had been made pure by having recognized the three soul-forces, is now presented to them. The golden King goes up to him and says “Feed my Sheep,”—in this Goethe gave expression to a thought which was very deeply engraved in his soul, that of uniting beauty with piety. It is the commandment given in the Bible. He applied these words to the youth in the same sense as when in Rome he stood before the statue of a God, and said “Here is necessity (notwendigkeit) it could not be different from what it is, this is a God. I feel that the Greeks worked according to the same Divine Laws that I am seeking.” It is a personal note of Goethe's when he causes the silver King to appear as Beauty and Piety: And then the King of Strength comes to the youth and says “The sword in the left hand, and the right hand free,”—the sword was not to serve for attack but for defence. Harmony was to be brought about, not conflict. After this event the youth was initiated into the three soul-forces; the fourth King has nothing more to say, he subsides into himself. The Temple has risen from its concealment into the clear light of day. Within the Temple there was raised a small silver Temple, which is none other than the transformed hut of the Ferryman. It is a remarkable feature that Goethe transformed the hut of the Ferryman,—he who carries us over into the land of the Spirit,—into pure molten silver so that it becomes a small altar, a small Temple, a Holy of Holies. This hut which represents the holiest in man, the deepest core of his being which he has preserved as a recollection of the land from which he came and to which the Ferryman cannot take him back, represents something which existed before our evolution. It is the memory that we are descended from the Spirit,—the memory of this stands as a Holy of Holies within the Temple.—The giant,—the crude force of nature, which lives in nature without the Spirit, and could not work through itself alone, but only as a shadow,—has been given a remarkable mission. Now this giant stands upright, and now only does he show the time. This is a profound thought—when man has laid aside everything belonging to his lower nature and has become entirely spiritualised, then the lower forces of nature will no longer spring up around him in their original elemental power,—in the form of storms, as they now do—the mechanical crude force of nature will then only perform mechanical service; man will always require these mechanical nature-forces, but they will no longer have power over him, he will use them in his service. His work will be the hour-hand of Spiritual culture, it will be the hour-hand pointing to the regular mechanical necessity, and will go regularly as the course of a clock. The giant himself will then no longer be necessary. We must not interpret the Fairy Tale pedantically, by interpreting every word, but we must feel our way into what Goethe wanted to say, and which he painted in such beautiful pictures. Goethe in his Fairy Tale brought out what Schiller expressed in his Aesthetic Letters;—the union of Necessity with Freedom. What Schiller tried to express in these letters Goethe could not grasp in abstract thought, but gave in the form of a Fairy Tale. “When I want to express these thoughts in all their living force I require pictures and pictures and pictures, such as the ancient priests of Initiation made use of in the Mysteries.” He did not teach his pupils by means of abstract thoughts, but by bringing the whole drama of Dionysos before them, by showing them the great course of the evolution of man, of the resurrection of Dionysos; and he also showed that which went on invisibly in the drama of “Dionysos and Osiris.”

Thus Goethe wished to express what lived in him in the form of drama and pictures, so we will not interpret the Fairy Tale in the ordinary way, but as theosophy would teach us to do, as representing the uniting of the lower nature of man with the higher; the union of the physical with the etheric body; the life-force and the passions and desires, with the higher nature of man:—the three purely Spiritual soul forces Atma, Buddhi, Manas, which we represented as the three Kings. This is the course of the evolution of man up to the time when every man will be himself an Initiate. This is what Goethe tried to express in a truly theosophical fashion. Just as those priests of Initiation expressed their wisdom in the form of pictures, so Goethe expressed in pictures in his Apocalypse that which represents the evolution of humanity,—that which will some day become the highest act of man—the transformation of the lower nature into the higher and the transmutation of the lower metals, the lower soul-forces into the gold of wisdom. The transmutation of that which dwells alone in the pure noble metal of wisdom is represented by the King who is embodied in the gold. Goethe wished to express this human alchemy, this Spiritual transmutation, in a somewhat different manner from what he had concealed occultly in the second part of “Faust.” Goethe was in the true sense of the word a Theosophist. He understood what it means that all the transitory things we see with our senses, are nothing but symbols, but he also understood that what man is trying to do is impossible to describe, but can be accomplished by an act, and that the “Unzulängliche” is that which lives among us on this side of the River, and we must experience it if the purpose of human evolution is to be fulfilled. Goethe also expressed this to this end in the “Chorus Mysticus” and included it in the second part of “Faust.” The highest soul-force in man is symbolically represented as the beautiful Lily, and the male principle—the force of Will unites with her. He expresses this in the beautiful and expressive words with which the second part of “Faust” concludes. These final verses are a mystical creed. We can only understand them completely when we see our own intimate life come to life again in the story of the green Serpent and the beautiful Lily.

Even before the close of the 18th century, when Goethe passed on to his work on the second part of “Faust,” his nature had already been transmuted and he had attained the vision of a higher world.

It is of profound significance if we are able to understand the words written by Goethe in his testament, the second part of “Faust,” when he had completed his course on the Earth. After his death, this second part was found in his writing table, closed and sealed. He put this book as a gospel into the world, as a testament. And this testament closes with his mystical creed:

Alles Vergängliche ist nur sin Gleichnis
Das Unzulängliche hier wird's Ereignis.
Das Unbeschreibliche, hier ist's getan,
Das ewig Weibliche zieht uns hinan.

One translation is as follows:

All things transitory
But as symbols sent,
Earth's insufficiency
Here grows to event.
The indescribable, here it is done.
The Woman Soul leads us upward, and on.

We have over and over again laid stress on the fact that Anthroposophy is no new thing brought to humanity only in our own times. It is particularly interesting that certain individuals not far behind us in time may be reckoned among those who may be described as Anthroposophists. Besides Herder, Jean Paul, Novalis and Lessing—Goethe steps forth as one of the most prominent. Many will object to this statement, because not much Anthroposophy can be traced in his well-known works. At the time of Goethe it was not possible to give out esoteric truths to all the world. Only in small circles, such for instance as that of the Rosicrucians, could the higher truths be promulgated. Nobody was admitted into this society without proper preparation: but those who belonged to it gave various hints as to its existence, and this Goethe did in many different parts of his works. Only a man filled with the wisdom of Anthroposophy can read Goethe aright. It is impossible for instance rightly to understand “Faust” without this help. The “Fairy Tale” is Goethe's Apocalypse, his Revelations and in its symbolical presentation the profoundest secrets are concealed. We can only understand when we have the key to it, that in this Fairy Tale Goethe revealed his Anthroposophical conception of the world. Schiller asked Goethe to work with him on a magazine called “die Horen” to which Schiller had contributed an article “On the aesthetic education of the human race”. In this the question was put:—“How can a man living in the every-day world preach the highest ideals, and establish communion between the super-sensible and that which belongs to the world of sense?” In a wonderfully impressive way he found words to point out that which to him seemed the bridge leading from the world of sense to the super-sensible world.

Goethe, however, declared that it would be impossible to him to speak of the highest questions of existence in philosophical terms, but that he would do so in a great picture. He then contributed the Fairy Tale, in which he tried to answer his question in his own way, and sent it to the Magazine, “Die Horen”.

Elsewhere too Goethe expressed himself in an absolutely Anthroposophical sense. In his earlier youth he had already concealed his conceptions in Faust. Between his student years in Leipzig and his stay in Strassburg, Goethe received an Initiation at the hands of a man who was himself deeply initiated into the secrets of the Rosicrucians. From that time on, Goethe spoke a mystical Anthroposophical language.

In the first part of Faust there is a remarkable sentence which comes under the introductory notices. It is: “The Sage speaks”. At this time Goethe already had the Anthroposophical idea that there are beings among us to-day who are further on in evolution than man, and form a ladder between him and the super-earthly spheres, although they too are incarnated in bodies.

They have attained to a knowledge reaching far beyond what can be understood by the senses. The passage is as follows:

“The Spirit world is not locked;
Thy mind is closed.
Thy heart is dead!
Up, Disciple, bathe, and cleanse.
Thy earthly breast in Morning-Redness.”

When you become acquainted with Jacob Boehme you find one of the sources (Dawn of the moving Redness, the astral world) from which Goethe created his world of Theosophy. There is much in Goethe which we can only understand when we take it in this sense. In the poem “The Divine”, Goethe speaks of the law which we call Karma, and also speaks of exalted beings:

“Nach ewigen ehern'n
Grossen Gesetzen
Müssen wir alle
Unser's Daseins
Kreise Vollenden.
Heil den unbekannten
Höheren Wesen
Die wir ahnen.”

In accordance with mighty iron laws
We must all accomplish the cycles of our being—
Hail to the unknown higher Beings
Whom we divine!

Volume 2, Page 67 – 68.

Anyone who wants a verbal proof of Goethe's Anthroposophical line of thought, need only read the poem which, under the title “God and the World” is called “Howard's memory”.

When Goethe spoke intimately to those who were in the same Lodge, he spoke of the ideal Divine Beings, which are ahead of man and shone forth to him as a prototype. What he wrote in the poem “Symbolum” for instance was intended for a small circle:

“Doch rufen von drüben
Die Stimmen der Geister
Die Stimmen der Meister.”

The voices of spirits,
The voice of the Masters,
Call from above.

He here speaks openly of the Masters, for he is speaking intimately to his brethren of the Lodge. But he leads us furthest of all in his Fairy Tale of the “Green Serpent and the Beautiful Lily”. Therein we find represented the three kingdoms in which man lives, the physical, the soul-world or Astral world, and the Spirit-world. The symbol of the astral or soul-world is the water. By water Goethe always symbolised the soul, as in his poem “Fate and the Soul”. Book 11, Page 46.

He was also acquainted with the Spiritual realms in which man lives between two incarnations, between death and re-birth; that is Devachan, the Kingdom of the Gods. Man is ceaselessly striving to reach this kingdom. The Alchemists took the chemical processes as the striving after this Spiritual kingdom. They called it “the Lily”, “the realm of the Lily”. And man they called “the Lion” who fights for the kingdom, and the Lily is the bride of the Lion. Goethe indicated this in his Faust, when he says:

“Then a red Lion with the Lily wedded,
A wooer bold.”

Therein Goethe speaks of the marriage of man with the spirit. (“in tepid bath”, the bath of the soul. The soul, the water, the red Lion, man) In the Fairy Tale Goethe also represents the three kingdoms. The kingdom of the senses—as the one shore; the kingdom of the soul—as the river, and Devachan (the Spiritual Realm) as that shore on which is to be found the garden of the beautiful Lily, which to the Alchemists is the symbol of Devachan. The whole relation of man to the three kingdoms is symbolised in this beautiful story. We came across from the kingdom of the Spirit and are striving, to get back there.

Goethe had the Will of the Wisps brought across by the Ferryman from the kingdom of the spirit to that of sense. The Ferryman can bring anyone across, but he may not take them back. We come across by no will of our own, but we cannot get back again in that way. We must ourselves find the way back into the Spiritual realm.

The Will of the Wisps take gold as nourishment, they eat it, and it permeates their bodies. But at the same time they throw it from them on all sides. They wish to throw it to the Ferryman as payment, he says however, that a River cannot bear gold, it would make it surge up wildly. Gold always signifies wisdom. The Will of the Wisps are those who seek after wisdom, yet do not mingle it with their nature, but give it away again undigested. The River is the Soul-life; the totality of human instincts, desires and passions. When wisdom is introduced into that, the soul is thrown out into a state of disturbance. Goethe always pointed out that a man must first undergo Catharsis (purification) before he can take in wisdom. For if wisdom is brought into the uncleansed passions, they become fanatical; and a man then remains the slave of his lower ego. The ascent from Kama to Mana is dangerous, unless at the same time the lower ego is sacrificed. With reference to this Goethe says in his “Westöstlichen Divan”, Book 4, Page 17

A man must be prepared to sacrifice himself. The Will of the Wisps are still in Ahamkara, the slaves of the lower Ego. This wisdom cannot endure. The soul-life must be purified slowly and must ascend slowly.

The Will of the Wisps scatter their gold about in the meadow. There they meet with the Serpent who devours it and unites itself with it. The Serpent has the strength not to fill its Ego with pride, not to allow it to become self-seeking, not to raise itself up in pride to an upright position, but to pursue its way in a horizontal position and to move into the clefts of the Earth and there attain perfection gradually.

A Temple is represented, which is to be found in the clefts of the earth.

The Serpent had already passed in and out of this, and had sensed that mysterious beings are to be found therein. And now comes the Old Man with the Lamp. The Serpent, through the gold it had swallowed, has become luminous, and the Temple is illuminated by its radiance. The lamp of the Old Man has the property of only shining where light is, and it then shines with a very peculiar light. Thus, on the one hand there is the Serpent, luminous through the gold, and on the other the Old Man with the Lamp, which is also a light. Through this two-fold illumination every thing in the Temple becomes visible. In the four corners are four kings; a golden, a silver, a bronze king and one composed of a mixture of them all. Till now they could not be seen by the Serpent, he could only find them by the sense of touch; but they now become visible through their own light. They are the three higher principles of man, and the four lower principles. The bronze king is Atma—the divine Ego; the silver king is Buddhi—the love whereby all men can understand one another, and the golden king is Manas, the Wisdom that radiates out into the world and can take in the radiating Wisdom. When man has acquired Wisdom in a selfless way, he can then see things in their true nature, without the veil of Maya. The three higher principles of man now become visible to the Serpent. The golden king is Manas, for gold always signifies Manas. The four lower principles of man are symbolically represented by the fourth king, who is composed of mixtures. Atma, Buddhi and Manas are drawn into the spheres of Phenomena, but in a state of disharmony. Only when this is purified can something develop which could not live where there was a lack of harmony.

The Temple is the Sanctuary of Initiation, the Mystery school which can only be entered by those who themselves bring light, when they also are selfless like the Serpent. The Temple was one day to be revealed, and to raise itself above the river. That is the kingdom of the future, towards which we are striving, the secret places of learning must be brought up into the light of day. Everything which is man must struggle upwards, must become harmonious, must strive after the higher principles. That which was formerly taught in the Mysteries must become an open secret. The wanderers are to cross the river, must pass from the world of sense to the super-sensible world and vice versa. All mankind shall be united in harmony. The Old Man with the Lamp represents man who can today attain knowledge without climbing to the apex of wisdom, namely to the forces of piety of mind and of faith. Faith requires light from without, if it is really to lead to the higher Mysteries. The Serpent and the Old Man with the Lamp have the forces of the Spirit, which already shines in those who are to lead in the future. Even to-day anyone who feels these forces is aware of this, through certain secrets. The Old Man says he knows three secrets. But the strangest thing is said of the fourth secret. The Serpent whimpers something into his ear, whereupon the Old Man calls out, “The time has come when a great number of people shall understand which is the right road. The Serpent has proclaimed that it is ready to sacrifice itself. It has reached the point of recognising that man must die, in order to become.” (‘Denn so lang du das nicht hast, dieses stirb and werde’) (As long as thou hast not, this ‘dying and becoming’!)

To become”, in order in the fullest sense of the word “to be”; that man can only accomplish through love, devotion and sacrifice. The Serpent is ready for this. This will be made manifest, when man is ready for this sacrifice, then the Temple will be raised above the river.

The Will of the Wisps were not able to pay their debt; they had to promise the Ferryman to settle it later. The river received three of the fruits of the Earth; three cabbages, three onions and three artichokes. The Will of the Wisps go to the Wife of the Old Man and there they behave in a very curious manner; they licked the gold off the walls. They wanted to stuff themselves with wisdom in order to be able to give it forth again. Mops eats the gold and dies; for everything living must die of it; he cannot take in the truth and transmute it as does the Serpent, and therefore it is death-giving. The Old Woman had to promise the Will of the Wisps to settle their debts with the Ferryman. When the Old Man with the Lamp comes home he sees what has occurred. He tells the Old Woman she must keep her promise, but must also carry the dead Mops to the beautiful Lily, for she can bring all dead things to life. The Old Woman goes with her basket to the Ferryman:—on the way she has two remarkable experiences. She meets the great Giant, whose peculiarity is that in the evening he throws his shadow across the River so that the wanderer can pass over on it. Besides this the way is also passable when at the noonday hour the Serpent ramps across the river. The Giant can make a bridge across, but when the Sun is at its highest point, the Serpent can do so too; when through the radiant Sun of knowledge man raises his Ego to the Divine. In the sacred moments of life, at the moments of the complete blotting out of self, man unites himself with the Godhead.

The Giant is the rude physical development along which man must necessarily pass. In so doing he also reaches the yonder realm, but only in the twilight, when his consciousness is blotted out. That however is a dangerous path, which is followed by those who develop psychic forces and go into states of trance. This crossing of the bridge is accomplished in the twilight of trance. Schiller also wrote on one occasion about the Shadow of the Giant: “These are the dark powers which lead man across the Threshold.”

When the Old Woman passes him by, the giant takes from her one cabbage, one onion, and one artichoke, so that she only retained a part of that with which she was to pay the debt of the Will of the Wisps. The three-fold number is thus no longer complete. That which we require and which we must weave into our soul-life is taken from us by the twilight forces. There is danger in yielding oneself to such forces. The lower forces must be purified by the soul-forces, the body itself can only ascend when the soul completely absorbs it. Everything which encloses an inner kernel as in a shell, is a symbol for the sheaths of man. Indian allegory describes these sheaths as the petals of the lotus flower. The physical nature of man must be purified in its shell. We must pay our debts, and yield our lower principle to the soul-life. We have expressed the paying of this debt by saying that payment must be made to the river. That is the whole course of Karma. As the payment of the Old Woman was insufficient, she had to plunge her hand into the river; after that she could only feel her hand, but could no longer see it. That which in man's external, physical appearance, that which is visible in him, is the body. That must be purified by the Soul-life. This means that if man cannot pay with the plant-nature, he remains in debt. Then the actual bodily nature of man becomes invisible; because the Old Woman was not able to pay her debt she becomes invisible. The Ego can only be seen in the light of day, when purified by the soul-life;—“Oh, my hand, the loveliest part of me” The very part of man which distinguishes him from the animals. That which as spirit shines through him—becomes invisible if it is not purified by his Karma.

The beautiful youth who strove after the kingdom of the Lily (Spirituality) was crippled by her.

Goethe by this meant the ancient Wisdom, for which man must be prepared and purified and have undergone Katharsis, so that he should no longer reach Wisdom through sin but might take into himself the higher Spirituality. The youth had not been prepared by Katharsis. Every living thing which is not yet mature, is killed by the Lily. All the dead that have passed through “Stirb und Werde”, “Dying and Becoming”, are brought to life again by the Lily. Now Goethe says that one who has attained freedom within himself, is ripe for freedom. Jacob Boehme too says that man must develop himself out of his lower principle. He who does not do this before he dies, is destroyed at death. Man must first mature and be purified, before he can enter the kingdom of the Spirit (The Lily). In the old Mysteries a man had to go through various stages of purification before he could become a Mystic. The Youth too had first to pass through these stages, and he is guided through them by the Lily. The Serpent signifies development. We see the Lily gathering those together who are seeking the new way, all those who are striving after the Spiritual. But the Temple must first be lifted up above the river. They all move towards the River, the Will of the Wisps are in front and they open the door. The self-seeking Wisdom is the bridge to the selfless Wisdom. Wisdom leads a man through self to selflessness. The Serpent sacrificed itself. And now we understand the meaning of love, it is a Sacrifice of the lower self for the good of humanity, of complete brotherhood. The whole company moves towards the Temple, which rises above the river. The youth is brought to life again. He is furnished with Atma, Buddhi, Manas; Atma, in the form of the Bronze King, appears before him and gives him a sword. This represents the higher will, and is not connected with the lower will. Atma is so to work in man that the sword shall be on his left and the right hand free, till then man works separately;—the War of all against all. But when man is purified, peace comes instead of war. Only when man is purified will peace take the place of War; the sword will then be worn on the left side, for defence only, leaving the right hand free for well-doing.

The second King signifies that which at one time was known as the second principle. Buddhi (Piety, the mood in which a man turns in faith to the highest). Silver in the symbol of piety. The second King says “Feed my sheep”, for here we are concerned with the force of the spirit. The radiance here is that of Beauty. Goethe connected with art a feeling of religious reverence. He saw in it the manifestation of the Divine of the kingdom; the beautiful radiance, the realm of piety. The Bronze King signifies strength without the lower principles, the Silver King signifies peace, and the Golden King Wisdom. He says “Recognise the highest” The youth is the four principled man, who is developing his higher principles. The four lower ones are crippled by the spirit until they have undergone the purifying development; after that the three higher principles work together harmoniously in Man. He then becomes strong and able, and may mate with the Lily. That is the union between the soul and the spirit of man. The soul is always represented as something feminine in man. The Mystery of the eternal and immortal is here represented. “The eternal feminine draws us along”. Goethe makes use of the same image in his story, in the union of the Youth with the beautiful Lily. Now the sacrificed human self and all living, pass over the bridge that arches across the river. Wanderers go to and fro and all the kingdoms are now united in beautiful harmony. The Old Woman grows young, and the Old Man with the Lamp is rejuvenated; old age has passed away and everything has become new.

The Ferryman's little hut has been gilded over, and is now preserved as a sort of Altar in the Temple. What man formerly took over unconsciously, he now takes over in full consciousness. The king of many parts has collapsed. The Will of the Wisps lick the gold out of him, for that is still connected with the lower. The Giant now indicates the time. What formerly were the sense-principles (which can only lead into the shadows) which lead man across in the hour of twilight and belong to the things of sense, to nature-conditions, now points to the even and regular course of time. As long as man has not developed the three higher principles, the past and the future are in conflict. The giant then works inharmoniously. Now, through these ideal conditions, time is in harmony. Thought permanently strengthens that which was wavering, and makes it steady.

“Was im schwankende Erscheinung lebt
Befestigt mil dauernden Gedanken”.

What lives in transient phenomena
Is justified by lasting thoughts.

Faust, Prologue in Heaven.

That which in the Pythagorean schools was called the “Rhythm of the Universe”, “The Music of the Spheres”, of the planets, rhythmically revolving around the Sun, is brought about by the accomplishment of Divine Thought. To the mystic a planet was a Being of a higher order. Thus Goethe too says:

Die Sonne tönt nach Alter Weise,
In Bruder-Sphären Wettgesand,
Und ihre vorgeschriebene Reise
Vollendet sie mit Donnergang.

The sun rings forth in ancient fashion
In the spheres of his brother-singers.
He accomplishes his allotted journey
‘Midst resounding claps of thunder.

That man indeed has the capacity of developing to the highest Divine, Goethe says in the words; “Wär nicht das Auge sonnenhaft, Die Sonne könnt es nicht erblicken; wohnt nicht in uns des Gottes eigene Kraft, Wie könnt uns Göttliches entzücken?”

If the eye were not fashioned for the sunlight
It could not gaze upon the Sun!
If there were not in us the very force of God
How could we be charmed by the Divine?

When we see the Christmas trees in the streets today, we might think that the custom of decorating a tree at Christmas is an ancient one. The custom itself, however, shows how the habits of men change. Christmas trees, which are to be found in almost every home today, represent a custom that did not exist a hundred years ago. A century ago you would not have found the streets bedecked with trees, nor would you have been able to find in the poetry and songs of that time any mention of them. The custom is a quite recent phenomenon that has been in vogue in Europe and America only since the second half of the nineteenth century. Trees first appeared as symbols of the Christmas festival around 1800. The festival itself, however, is ancient, even older than Christianity. Indeed, it was celebrated in all historical ages.

In Christianity the Christmas festival has been taken as a symbol for the birth of the Christian Redeemer only since the fourth century A.D. In the first Christian centuries, December 25th was by no means celebrated as the birthday of the Representative of Christianity. This has been so only since the fourth century. Nevertheless, in Roman times and among the Celts and Germanic peoples—even in ancient Egypt and other regions—a festival was celebrated at the same time of the year, but it was of a different character from the later Christian festival.

Now the conclusion could be drawn from this that the Christian Church, in establishing December 25th as the birthday of Jesus, did something that was against all historical tradition and constituted a kind of correction. This is not the case. To understand the significance of the Christmas festival, one must recognize the ancient wisdom hidden in it. Festivals such as Christmas, Easter and Whitsuntide are nothing but dates inscribed in the times by our ancestors, and they show us, their descendants, how the relationship of world and man and the great mysteries of existence were understood in earlier times. The one who is able to decipher the script that is written in the great festivals, or is able to read the hieroglyphics that time itself presents to us, finds there deep and significant mysteries of human development.

I said, and we shall see presently in what sense it is meant, that the Christmas festival has been celebrated since the beginning of history. Recorded history dates back to the Egypto-Chaldean or third post-Atlantean period. Our own period, the fifth post-Atlantean, in which the science and culture of the physical world is being developed, began in the fifteenth and sixteenth centuries. The preceding period, the Greco-Roman, goes back to the eighth and ninth centuries B.C. to the time when Homer sang his poems to the Greeks. This age has left a record of the feelings and deeds that occurred during the fourth post-Atlantean period. Then we reach back to a still more ancient time, the gray antiquity of the age of the Judaic people, and the time when the Egyptian priests preserved a lofty wisdom that they disseminated to the common people only in an esoteric form. Here recorded history ceases.

What we know today of Persian history was recorded much later than when it actually occurred. The sublime religion of ancient India that is recorded in the Vedas and the Vedanta philosophy is of much later date than the actual age in which the great thoughts of the Rishis of ancient India, which were received directly from the divine spirits themselves, flowed through to mankind. So we can look back from our own period, which will still last for a considerable time, to the Greco-Roman period when Christianity appeared, and still further back to the age of the Egyptian priests. Then the paths disappear and only one who is able to look at history with different means can gain knowledge of ancient Persia, and even older times.

To really understand Christmas one must look back to that turning point in time when mankind, newly risen, was taught a new wisdom. At that time a great flood deluged the continent of the ancient Atlantean culture and a new culture, to which the epochs I have enumerated belong, was founded. An entirely new mode of thought and feeling arose in this new mankind, but nothing has been preserved of the culture of the Atlanteans, nor of that even more ancient people, the Lemurians, who perished when Lemuria was destroyed by fire.

When mankind reaches a new turning point in its evolution, it must briefly recapitulate what it has previously passed through. Thus, the peoples of the first three post-Atlantean periods had briefly to recapitulate three important evolutionary epochs of mankind. In ancient India the wise Rishis looked back to a time when the sexes did not yet exist, to a time when man was sexually still a unity. They looked back to a primeval man, known in occult teachings as Adam Kadmon, who was both man and woman. The highest cosmic being expressing this primeval unity was indicated by the sacred name, Brahman. All manifoldness proceeded from Brahman, the Divine Unity. This unity was present for men on earth only as long as the male and female sexes did not exist. Thus, in the spirit of the great Indian Rishis there appears, like a mirrored image, the divine primeval unity of man, the pre-human Adam Kadmon, in whom lived peace, spirit, clarity and harmony. He it is who speaks in the Vedas that poured from the lips of the Indian Rishis. This occurred in the first period of human civilization after the great flood. At that time one did not yet speak of a trinity, of a threefold Divine Person, but solely of a primeval Unity, of Brahman, in whom everything was contained and in whom everything originated.

Then a time came when the Persian priests of Zarathustra, the wise Parsis, looked back to the epoch in which the two sexes were born out of fire, and man became a duality. With the birth of sexual man out of fire, evil, which had not previously existed, entered the world. Evil in the human sense did not exist before the division of the sexes that occurred in the middle of the Lemurian age. Good and evil have existed only since that time when they came to fill the last part of the Lemurian age and the first part of the Atlantean.

It is interesting to investigate in the spiritual accounts called the Akashic Record the way this twofold form of mankind expressed itself. Even the spiritual scientist, who is able to decipher these wondrous documents, is astonished to find how different the male and female elements of that time were as compared with what they are at present. Under the guidance of the wise leaders of mankind, woman developed the soul element, and man the element of will. In this way, the duality of will and soul arose and confronted each other in the two sexes in the Atlantean period. Through the fact that the soul entered the physical body, evil entered mankind, and because mankind had to recapitulate the epoch that is characterized by the difference between good and evil, the fire worship of the religion of the Parsis appeared, that is, the doctrine of Ormuzd and Ahriman. This, as the Persian period of culture, precedes recorded history.

The duality of good and evil was taught in the religion of Zarathustra. Men were not yet concerned with a trinity, which came later at about the time when the first historical documents appeared. The Akashic Record gives no information of a trinity existing in pre-historical times. It only became necessary for people to look up to a third power after they came to distinguish between good and evil. Thus the figure of the mediator appeared—the conciliator, the redeemer from evil, who led mankind from evil to good, and he was most clearly present in the Mysteries of Mithras that originated in Persia and spread finally over the whole world.

In those ancient times men saw earthly events as a reflection of the Divine and of what had occurred in the great celestial vault of the heavens. If you study the Zodiac, you will find there the signs of Cancer, Gemini, Taurus and Aries. The vernal point of the sun advances according to certain laws so that in ancient times the sun rose in spring in the sign of Cancer, later in the sign of Gemini, then in Taurus, and still later in the sign of Aries. At about the eighth century B.C. the sun had entered the sign of Aries, the Lamb. In our age it has entered the sign of Pisces.

Earthly events are determined by what occurs in spiritual realms. Take the sign of Cancer, for example. Its true significance is not always known, but this sign, which consists of two intertwining spirals, when rightly understood points to the dawn of a new age. Whenever an important event occurs in the world, whenever one stage of evolution is superseded by another thereby bringing something new into the world, two such spiral movements intertwine. One spiral of the sign of Cancer indicates the end of the Atlantean culture; the other, the beginning of the Aryan culture. Our ancestors thus perceived in the heavens the outward sign for the rise of the new Aryan culture. At a later time the sun entered the sign of Gemini, the Twins. This is the sign of good and evil, the sign that governed Persian thinking. Then the sun entered Taurus. Here we have the third post-Atlantean period with its veneration of the Bull in the Egyptian Apis cult, the Babylonian cult of the Bull and its sacrifice, and the Mithraic cult of ancient Persia. Man brought the sacrifice of the Bull down to earth from the heavens where it was inscribed.

The fourth post-Atlantean period, in which Christianity arose, began with the entrance of the sun into Aries. This important turning point in history is indicated by the story of the Greek hero, Jason, who captured the Golden Fleece. A further important turning point is indicated by the sacrifice of the Mystical Lamb upon the Cross.

Let us understand this whole course of evolution correctly. After the duality of good and evil had been comprehended in human consciousness, the concept of the trinity arose and appeared in various religions. We recognize it in the Mithraic Mysteries that existed in many Mediterranean countries. Let us look at one of these Mystery temples. Only a symbolic action was performed for those who participated in the lesser Mysteries, but for those who were permitted to participate in the greater Mysteries, the same events also took place as an event in the astral world. I can only describe the lesser Mysteries of the Mithraic cult now. The symbolic Bull became visible and the Mediator, the God, rode upon his back. He covered the Bull's nostrils, plunged a sword into his side and a snake and a scorpion appeared. Above the head of the God Mithras was a bird and over the whole group, on one side a being soared with a lowered torch, on the other a being with a raised torch, symbolizing the course of the sun across the heavens.

This description represents human life as it lived in the consciousness of the men of that time. Man had reached the point of looking within himself for redemption, for the third divine principle that could lead him beyond evil, reconciling evil with good. Evil here consisted of the passions that drag man down to earth, symbolized by the Bull. The Mediator who killed the lower nature by thrusting the sword into the side of the bull appeared as the immortal in man that can raise him to his higher self. Thus, during the time of the third post-Atlantean period a divine trinity appeared as mediator between good and evil, and mankind came to comprehend what is called in theosophy, atman, buddhi and manas. At the moment the mediator appeared, the mystical secret was accomplished; the trinity had been awakened in man's consciousness.

Through his recognition of the unity, the duality and the trinity, man was led to atman, buddhi and manas. Atman, or spirit-man, is the unity man comes to experience in himself when he has achieved that stage. Buddhi, or life-spirit, will find expression in man through the overcoming of evil by good. Duality will purify the lower instincts and desires, and all evil will be consumed in the fire of love. Manas, or spirit-self, is the spiritual principle that rules human development even now. As the Messiah, the Redeemer, created a unison in the world that leads from disharmony to harmony, so duality is redeemed through the trinity in which evil is conquered by good.

So the human race reached the point of perceiving its destiny, pre-ordained by the eternal world order, in the Trinity. Man looked up to the threefold aspect of the Godhead and perceived a divine Trinity in the world upon which he himself was dependent. In truth, however, he first had to experience the descent of the Trinity to the earth embodied as a human being, as his human brother. This was the great event that stands at the beginning of our era, and the Trinity thereby acquired an entirely new significance for human consciousness.

We can understand the deeper meaning of the Christmas festival only if we comprehend the Mediator in the right way. Out of unity, duality has developed, and out of duality, a chaos from which harmony is to be re-created—a re-creation that can only be brought about by the Mediator. This harmony can only find its expression in an eternal law that, in the time of the Mithraic cult, found its symbolical expression in the fact that in man himself people saw an image of the cosmic law that creates the everlasting harmonies of the world.

In the Mysteries of the Persian religion already mentioned you will find a sevenfold initiation of those permitted admission to the holy secrets. Those who had some knowledge of the most elementary secrets belonged to the first degree of initiation, and were given the symbolic name of the “Ravens.” The second degree was that of the “Occult Ones,” the third, that of the “Warriors” or “Fighters” for the sacred truth. The fourth degree was that of the “Lions,” and the fifth, the “Persians.” Only one in whom the consciousness of spirituality we call manas had awakened was considered to be a full “Persian,” an initiate of the fifth degree. A member of his people in the true sense of the word, he represented the destiny of his people. If he advanced to the next degree of initiation, he no longer represented the character of his people but that of all mankind in its development from the third phase of evolution, that is, the middle of the Lemurian epoch, into the fifth phase, the post-Atlantean. Such an initiate was called a “Sun Runner” or a “Sun Hero,” and all Sun Heroes mentioned in ancient books are initiates of the sixth degree. The last degree of initiation was that of the “Father,” which was connected with the future development of mankind.

What does the name “Sun Runner” signify? If you were to look back into the primeval ages of our solar system, you would find that it arose from out a battle of chaotic heat; you would find that harmony in our world emerged out of disharmony, and that peace and law developed from non-peace and disharmony. The course of the sun is so regular that we cannot imagine that it might deviate and turn from its path even momentarily. Our universe is so firmly and harmoniously grounded that nothing can throw the sun off its destined course. In the path of the sun across the sky the ancient Persian initiate of the sixth degree saw his own inner destiny. The sun of his inner life, the sun of his spirit, had to shine for him with the same certainty as the outer sun, making it impossible for him to deviate from the path of the good and the wise. The human being who had reached the sixth degree of initiation had to be so permeated by this lawfulness that it was impossible for him to stray from the path. He was a Sun Hero, a Sun Runner. The goal of all previous degrees of initiation was to give this inner certainty to man.

Men who knew something about the Mysteries saw a deep harmony between human destiny and the course of the sun across the sky. They said that the sun makes the days grow shorter as autumn approaches, that everything withdraws into the earth. When Christmas arrives, a turning point is reached. The light increases, days grow longer and nature reawakens. So the birth of the light at Christmas time has been celebrated since the times when the light became the symbol of revelation in the world and man. In the East all men of the post-Atlantean epoch saw in the light the garment of the wise world order, of world wisdom.

Gazing into cosmic space today, we see the light shining steadfastly and harmoniously from the stars. In reality, however, the Spirits of Wisdom reveal themselves through the light, which in ancient religions was conceived of as the garment of cosmic wisdom. It was at first celebrated as the unity, the primeval wisdom, then as the duality of light and darkness, and finally as the trinity, the illuminated human being, the teacher and mediator, Mithras. But mankind could be blessed by this cosmic harmony only when a consciousness of it arose from the human heart itself. The external light, the light that is born out there in the universe, must today be born also in the human heart.

Christianity stands as the external mystical fact for the birth of the light. Christ brought to the earth what had existed from the beginning, although it was hidden from mankind throughout the ages we have been speaking of. Now, however, a new climax was reached. Even as the light is born anew at the winter solstice, so in the fourth post-Atlantean period the Savior of Mankind, the Christ, was born. He is the new Sun Hero who was not only initiated in the depths of the Mystery temples, but who also appeared before all the world so that it could be said, “Blessed are they that have not seen and yet have believed” (John 20:29). When it was recognized that the Divine could descend into a personality, the festival celebrating the birth of the Sun Hero, the Christ, came to replace the festival celebrating the birth of the light.

What formerly was impossible could now be attained. Man could now give birth to light in his own soul. He could do this because the principle of light had incarnated in a human being for the first time. In this way the festival of the winter solstice was of necessity brought together with the Christ festival. The whole significance of the preceding evolutionary periods is determined by the establishment of the festival of the birth of Christ at the time of the festival of the winter solstice. Wisdom and light first appeared to men externally, but now, after the Christ event, the light must be kindled in man's own heart. Christ Himself must be born in man. It was for that reason that the Event of Palestine—a mystical as well as an historical fact—had to occur.

Thus, we are faced with an historical event, a great mystery that is little understood. The event that occurred in Palestine took place literally as it is described in the Gospel of St. John, and it is also a mystical fact. To conceive of this event otherwise is to misunderstand it. But if it is comprehended in this way, it will also be understood why from this moment onward God can be thought of as a personality, and the Trinity, which previously was thought of differently, can now be understood in the form of three Divine Persons. Christ had now become a Person, thus proving that the Divine can be realized in man. He was the First on earth in Whom the Divine had dwelled, and henceforth this could become a constant, indestructible ideal for man.

All the great teachers of wisdom—the Egyptian Hermes, the ancient Indian Rishis, Confucius, the Persian Zarathustra—have spoken the Divine Word. In Jesus the Christ, however, the Divine Word Itself walked on earth in a living shape for the first time. Before this time there was on earth only the Path and the Truth. Now we have the Path, the Truth and the Life. The great difference between earlier religions and Christianity consists in the fact that Christianity is the fulfillment of the previous religions, that in Christ we are not concerned with a great teacher of wisdom—teachers of wisdom were present in all other religions—but with a human personality who at the same time must be revered as a Divine Personality. Herein is to be found the importance of the disciples' message, “We have laid our hand into His wounds, we have heard His message.” The emphasis is placed on the appearance, on the direct impression. It does not merely listen to the word but considers the personality. The conviction prevailed that Christ was, in a unique fashion, the Cosmic Sun Hero.

If we comprehend this, we also understand that the ancient festival of the winter solstice signified something different from the present Christmas festival. In Egypt we find Horus, Isis and Osiris, the archetypal image of what also lives in Christianity. In ancient India we have the birth of Krishna by the holy virgin. We find echoes of this myth everywhere, but what is important in Christianity is what I have just expressed. That is the fact that not only the Threefoldness, but the Fourfoldness has become sanctified, that Holiness has descended right down into the personality. Previously, Holiness was divine and dwelled in unattainable heights above men. The ancient Rishis revered it as the indefinable, unutterable Brahman; the ancient Zarathustrian pupils saw it in the duality of good and evil; in Egypt we have the triad of Isis, Osiris and Horus. The fact that the Divine has dwelled among men, that it has become Personality, however, was the secret of the fourth post-Atlantean period. The most important event for the men of this age is the fact that the Christmas festival, which always represented the birth of an initiate, now represents the birth of the greatest Sun Hero, of Christ Himself. Thus these two facts of necessity sound together in the world's course.

When we look at the fourth post-Atlantean period and compare it with the time in which we ourselves are living, we see that the Divine has descended still further. Today it has taken on a peculiar form, which must be understood if we wish fully to decipher the Christmas festival. Let us go back to the fourth post-Atlantean period, back to the twelfth and thirteenth centuries A.D. You will find full comprehension of the real personality of Christ by those who knew this mystery. The personality of Christ is comprehensively described, for instance, in the poem, The Heliand, which puts Christ into a German setting. The Christ as personality is firmly implanted within mankind so that the conditions of other countries can be connected with His deed of redemption.

But another mood also arises. The belief in this archetypal image of mankind has been shaken. Something has appeared that in some ways signifies progress since a much larger part of humanity participates in the course of the further development of Christianity. But these people have ceased to grasp the fact that the center of their thinking, feeling and willing lies in the individual personality of Christ. Fewer and fewer men dare admit to themselves that it is not a question of doctrine, but rather of the Personality of Christ. This finally dissolves into a veneration of an abstract ideal that is conceived by the intellect and toward which men then come to strive.

Summing up, at the time of the first post-Atlantean period the Divinity was Brahman; during the second, it was the duality of light and darkness; in the third, it was the trinity. Then, during the time of the fourth post-Atlantean period, the trinity descended into a person on earth, and now this Personality has descended even further to the stage of mere intellect, which has dissolved it so that it is revered only as an abstract ideal.

In our own fifth post-Atlantean period the time is being prepared that must come, bringing with it a belief in the new initiates, the Fathers. The initiates of the seventh degree are called the Fathers, as we have said, and in spiritual science we speak of the knowledge of the Masters, because it will be to the Masters, as the great leaders of mankind, to whom mankind will look in gratitude and veneration. The fifth post-Atlantean period repeats the three preceding periods in the great process of Advent. The three weeks of Advent symbolize these earlier periods, and man must once again pass through briefly the way the birth of the light was experienced at Christmas.

The birth of the light will be followed by life in the light. Christians, therefore, should not see in the Christmas festival something that passes. It is not a memorial festival commemorating what has occurred in the past. The Christmas message does not say, “Christ has been born, Christ was born.” It says, “Today Christ is born.” Today is always emphasized. This is significant. The emphasis on today should be understood in the sense in which Christ has spoken, “I am with you always even unto the end of days.” This confronts us anew each year and reveals to us the connection between man and the heavens. It shows us that what has occurred in the heavens must also take place in man. Just as the course of the sun cannot be altered a fraction without causing chaos, so likewise man must keep to his path. He must attain to that inner harmony and rhythm that is exemplified in Christ, Who was incarnated in Jesus and Who will be active in the Fathers whose guidance man will follow in future ages.

This is the connection between man and the heavens. Not only is the sun to travel its unchanging course in the heavens, gaining new forces at the winter solstice. It will also bring about in man a birth of the light out of his deepest soul that will be a resurrection, a Sun Heroship of the fifth post-Atlantean period. For this reason do we have the Christmas saying, “Peace to men on earth who are of good will.” Inner peace will bring the evolution of mankind into a rhythmical course, just as the sun has acquired a regular rhythm in its course. In the course of the sun we see an image of the eternal circular course of the cosmos. It has overcome its chaos and has attained peace. In this sense, Christmas is a festival of peace, streaming forth a mood of peace and harmony. When this is brought about, it will be celebrated in the right sense. In the tolling of the Christmas bells we hear not only the sounds of the church, but also the striving of the whole of mankind as it works and has worked toward its further development since the time when the earth with its spirituality arose from the great cold.

What the preceding races have longed for as their future, has come to birth during the fourth post-Atlantean period. What the three subsequent ages must strive for resounds from the Christmas chimes because, if we truly understand what the Christmas festival expresses, the harmonies of the heavens speak to us. Every festival of the year is firmly based in primeval wisdom. They have not been arbitrarily established but have been created out of the deepest wisdom of the world. The one who can really understand them, celebrating them with full comprehension, finds in them the signs of ancient wisdom, of events that have taken place since the very beginning and that will continue into the future. In this way the festivals lose their conventional meanings and gain new significance. Thus, to read the great cosmic truths in this manner, means to celebrate the cosmic festivals correctly. When you come to read the primal truths of the heavens in this way, you celebrate the great cosmic festivals with your heart, your senses and your mind. Then they are celebrated genuinely out of the spirit and are of significance to mankind.

The anthroposophical science of the spirit is not mere abstract thoughts or a web of dogmas. It has a great task and world mission to accomplish in order to enliven again what mankind has forgotten, to strike fire again into what our ancestors have given us. Then human egotism will cease. Men will learn to live in the unitary spirit of the world, in a wisdom which, besides much else, streams from spiritual science. Spiritual science is practical in the best sense and gives us inner strength and certainty of hope. It makes possible the mood of peace and confidence of spirit that flow from the Christmas festival to permeate deeply the souls of those striving for spirit knowledge.

Exalted spiritual leaders of mankind have prescribed this festival for us in primeval ages. So at the end of this hour let us place before our souls the following as true Christmas wisdom.

Advanced human brothers are the leaders of the spiritual movement. They were already present at the beginning of the post-Atlantean age when the great cosmic festivals were established. Today, as the great teachers of mankind, they again reveal such truths to us. These teachings are not imparted to us out of speculation or as their own opinions, but because they were present when these things occurred. They have prepared the peace, which is to stream over mankind in the future, and they have created the holy script in these festivals. From this is to be read the message of peace, the message of inner soul bliss attainable through spiritual science. If we live in the way put forth by the Masters of Harmony, we will gradually approach the great ideal that they themselves live. Spiritual science reminds us of these exalted leaders when we are seized by the Christmas mood. It speaks of peace and of the sacrificial gifts of the great Masters—a peace that streams into the future of mankind. We see it surrounded by the radiance of spiritual light and concordance of feelings. In the glory in which the Fathers appear, we recognize those who lead us into the future. In our striving toward them, a life is born out of our own soul that is immersed in peace and harmony, which, as the birth of peace at Christmas, is an image of the course of the sun through the universe.

This is what the wise Magi, the great Masters, teach us. It is this that we are told by those human beings who speak, not out of mere blind faith in these Masters, but out of their full knowledge. The Masters are, and the spiritual world movement, under the guidance of the Masters, is the great, sublime movement of peace that leads man to the cosmic harmony in which human souls will live with the unerring regularity of the sun coursing through the universe, showing us the path to the radiant beauty of the Spirit Sun.

Just think how few people today are able to awaken in their souls a clearly pertinent understanding of all the preparations now being made everywhere for Christmas. Clear ideas about this festival are scarce, and most of them correspond only in small degree with the intentions of those who in the past established the great festivals as symbols of the Infinite and Imperishable in the world. The preparations being made for Christmas that are published in our newspapers convince us of this. There is hardly anything more hopeless and alien to a true understanding of Christmas than the material being published today.

Now let us summarize in our souls the whole range of spiritual science that has been offered in various lectures this autumn. Let us not make it the pedantic summary of a schoolmaster, however, but one that will arise in our hearts when, from the standpoint of spiritual science, we connect it with a Christmas festival imbued with a spiritual-scientific concept of life that is not gray theory or an outer confession and philosophy, but life itself pulsing through us. Modern man, more than he thinks, confronts nature as a stranger—certainly more so now than in the time of Goethe. Who today can still experience the great depths of the words spoken by Goethe at the beginning of the Weimar period of his life? At that time he addressed a hymn or prayer to nature with its mysterious forces:

“Nature! By her we are encompassed and enfolded, unable to withdraw from her, nor yet to penetrate her deeper. Unbid and unforewarned, into the gyrations of her dance she lifts us, whirling and swirling us onward, until exhausted from her arms we fall.

“Unceasingly she generates new forms; what exists was never here before, what was does not return—all is new yet always the old.

“We live in the midst of her and are strangers to her. She speaks with us unceasingly and does not divulge her secret to us. We affect her constantly and yet have no power over her.

“She seems to aim in everything toward individuality, and does not trouble about individuals. Now she builds and now destroys, and her workshop is inaccessible.

“She lives in countless children, and the mother, where is she? She is the only artist: from the simplest substance to the greatest contrasts, without seeming exertion to the greatest perfection, the most exact acuteness, always clothed with gentleness. Each of her works has its own being, each of her phenomena the most isolated concept, and yet all is one. She acts a show: whether she sees it herself we do not know, and yet she plays for us who are standing in the corner.

“An eternal living, growing and moving is in her, and yet she does not advance. She is forever changing and in her, nothing for a moment still. She has not concept of rest and has attached her curse to stagnation. She is firm. Her tread is measured, rare her exceptions, her laws immutable ...”

We are all children of nature and when we believe we are not acting in the least according to its laws, we are acting perhaps all the more in accordance with the great law flowing through it and streaming into us. Who can feel deeply today these other significant words of Goethe in which he tries to express how man can penetrate with his feelings into the hidden forces common to himself and nature? Here Goethe addresses nature not as a lifeless being, as modern materialistic thought would have it, but as a living spirit:

Spirit sublime, thou gav'st me all, gav'st me all
For which I prayed. Thou has not turned in vain
Thy countenance to me in fire and flame.
Thou gav'st me glorious nature as a royal realm,
The power to feel and to enjoy her.
Not Amazed, cold visits only thou allow'st;
Thou grantest me to look in her deep breast
Even as in the bosom of a friend.
Thou leadest past a series of the living
Before me, teaching me to know my brothers
In silent covert and in air and water.
And when the storm roars screeching through the forest,
When giant fir-tree plunges, sweeping down
And crushing neighboring branches, neighboring trunks,
And at its fall the hills, dull, hollow, thunder:
Then leadest thou me to the cavern safe,
Show'st me myself, and my own heart becomes
Aware of deep mysterious miracles.¹

Here is expressed the mood through which Goethe, out of his feeling for nature, endeavored to enliven what flowed out of feeling allied with knowledge. This is the mood of a time when wisdom was in league with nature and there were created those signs of feeling united with nature and the universe, which we in spiritual science recognize in the great festivals. Now they have become abstractions, and the soul and heart meet them almost with indifference. In many instances today, the word, which we can dispute or swear by, means more than what it originally represented. What has become an external, literal word was really intended to be the representative, the herald, the symbol of the great creative Word that lives in nature and the whole universe and that can again arise in us if we truly know ourselves. The intention, when the great festivals were established on the occasions provided throughout the course of nature, was to make men conscious of this Word. Let us use the knowledge acquired in the course of our spiritual-scientific lectures to understand what the ancient sages expressed in the Christmas festival.

The festival held at Christmas time is not only a Christian event. It has existed wherever religious feeling was expressed. If you direct your gaze back thousands of years before our era to ancient Egypt, Asia or other regions, you find a festival being celebrated at the same time of year that Christianity recognizes the birth of Christ.

What was the nature of this primeval festival that was celebrated all over the earth at this time of year? In answering this question, we shall restrict our considerations today to those marvelous fire festivals that were celebrated in ancient times in regions of Europe, Scandinavia, Scotland, and in England by the ancient Celtic priests, the Druids.

What was the nature of their celebration? They celebrated the end of the winter season and the approach of spring. Though, to be sure, winter deepens as we move toward Christmas, nevertheless, a victory proclaims itself in nature at this time that is the symbol of hope, confidence and trust for man. In this way the victory of the sun over the counter forces of nature was expressed in most languages. Today we have felt how the days have grown shorter, which is an expression of the withering and falling asleep of the forces of nature, and this will continue until the day we celebrate as Christmas, a day that was also celebrated by our ancestors. From this day on, the days begin to grow longer. The light of the sun celebrates its victory over darkness. Materialistic thought does not reflect much on this event, but for those endowed with vital feeling and knowledge, it was the living expression for a spiritual experience of the Godhead that guides our lives. As an important and decisive event is experienced in the individual personal life of a man, so the winter solstice was experienced as a decisive event in the life of a higher being—as the memorial of something uniquely sublime. We are thus led to the fundamental concept of the Christmas festival as a cosmic festival, a festival of the first order for humanity.

In those ages in which genuine esotericism was alive and active like the very life blood of people—a fact that is denied by the materialistic world view of today—one observed an event taking place in nature at Christmas time that was considered a monument, a memorial of a great event that once had taken place on earth. During those days the priests collected the faithful ones, the teachers of the people, around them at the midnight hour and endeavored to divulge a great secret. What they said to them was somewhat as follows. I am not relating something here that has been discovered and thought out by abstract science, but what has lived in the Mysteries, in the secret shrines, in those earlier times.

Today, so said the priests, we see the victory of the sun over darkness ushered in. This also once took place on earth in a larger sense when the sun celebrated its great victory over darkness. Up to that time, everything physical, all bodily life on earth had only reached the level of development of the animals. The highest kingdom on earth at that time, prepared itself for the reception of the immortal human soul. Then, in this primeval age, the great moment in the evolution of mankind arrived when the immortal soul descended from divine heights. The surging life had developed to the point where the human body was able to receive the imperishable soul. This human ancestor was at a higher stage than that imagined by materialistic naturalists, but even so the spiritual, immortal part did not live in him yet. The human soul descended to earth from a higher planet, and the earth was now to become its field of action, its dwelling place.

We call these human ancestors the Lemurians. They were followed by the Atlanteans, who preceded the present-day Aryans. The human bodies of the Lemurians were fructified by the higher human soul—a great moment in the evolution of man that spiritual science calls “the descent of the Divine Sons of the Spirit.” Ever since Lemurian times the human soul has worked in and formed the human body for its higher development. I can only give an indication of what I am now going to say, but I have spoken in detail about these things in other lectures. Those who are here for the first time should take this into consideration and not take what I say as mere fantasy.

At the time when the human body was first fructified by the imperishable soul, the situation was quite different from the way materialistic natural science conceives of it today. An event took place in the universe that belongs to the most important in the evolution of man. Gradually, the constellation of earth, moon and sun arose that made the descent of the souls possible. It was in that period that the sun gained its significance for the growth and prospering of man on earth, and also for his fellow creatures, the plants and animals. To grasp this connection of sun, moon and earth with earth-man in the right way, one must make spiritually clear to himself the whole development of man and earth. There was a time—so ancient wisdom taught—when the earth was united with the sun and moon, forming one body. At that time, the earth beings of today had different shapes and appearances that conformed with the consolidated cosmic body of sun, moon and earth. Every living thing on earth received its being through the fact that first the sun, and then the moon separated from the earth and formed an external relationship to it. The mystery of the union of the human spirit with the universal spirit is connected with this development. In spiritual science the universal spirit is called the Logos. It embraces the sun, moon and earth, and in it we live, weave and have our being.

Just as the earth was born from the body that also comprised the sun and moon, so is man born from a spirit or soul to which the sun, earth and moon belong. When man looks up to the sun or the moon, what he sees should not be limited only to these external physical bodies, but he should perceive them as the external bodies of spiritual beings. Modern materialism can no longer accomplish this. Yet, one who is unable to see the sun and moon as bodies of spirits, will be unable to recognize the human body as that of a spirit. As truly as the human body is the bearer of a spirit, so the celestial bodies are likewise bearers of spiritual beings. Man belongs to these spiritual beings. His body is separated from the forces that rule in sun and moon but his physical nature nevertheless harbors forces that are active in them. The same spirituality is active in his soul, however, that governs the sun and moon. By becoming an earth being, man became dependent upon the sun's activity as a separate body shining upon the earth.

Our ancestors felt themselves to be spiritual children of the whole universe and understood that we have become human beings through what the sun spirit had called forth as our spirit. For us, the victory of the sun over darkness signifies a memory of the victory for our soul when for the first time the sun shone down upon the earth as it does today. It was a sun victory when the immortal soul descended into the physical body and immersed itself in the darkness of instincts, desires and passions.

Let us visualize the life of the spirit. For early man, darkness, which followed upon a previous sun period, preceded the victory of the sun. But the human soul, which sprang from the Divinity, had to dip down into unconsciousness for a time in order to form there the lower nature of man. It was the human soul that gradually built up the lower nature of man so that later it could come to dwell in it. If you imagine an architect using the best forces in himself to build a dwelling into which he subsequently moves, you will have an adequate likeness of the entrance of the immortal human soul into the physical body. At that early time, however, the soul could work only unconsciously on its dwelling place, and it is this that is expressed in the picture of darkness. The lighting up of consciousness in the human soul is expressed, of course, in the picture of the sun victory.

For those who had a living feeling for the connection of man with the universe, the sun victory signified the moment in which they received what was of the greatest importance for their earth existence. It was this great moment that was commemorated in the festival celebrating this event at the winter solstice.

In all earlier times, man's course through his earth development was seen to resemble increasingly the regular rhythmical course of nature. When we look up from the soul of man to the course of the sun in the universe and all that is related to it, we experience the great rhythm and harmony existing there as contrasted with the chaos and disharmony of our own natures. How rhythmical is the path of the sun; how regular is the return of the phenomena of nature in the course of the year and day!

I have frequently mentioned the rhythmical nature of the development of the lower beings. Just imagine the sun leaving its orbit for a fraction of a second and the unbelievable, indescribable disorder that would result. Our universe is only made possible through the great, tremendous harmony of the sun's orbit. With this harmony are connected the rhythmical life processes of all the beings dependent upon the sun. Picture to yourself how the sun calls forth the beings of nature in spring. It is not possible to think the violet might bloom at a different time from the one we are accustomed to. Imagine seeds to be broadcast or harvests to be gathered at times different from the usual ones. Right up to animal life we see how everything is dependent upon the rhythmical course of the sun. Even in man everything is rhythmical, regular and harmonious insofar as it is not subject to human passions, instincts and the human intellect.

Observe the pulse or the processes of digestion and admire the great rhythm and infinite wisdom of nature flowing through them. Then compare them with the irregularity and chaos holding sway in human passions, instincts, desires and particularly in the human intellect. Visualize the regularity of the pulse and breath and contrast it with the irregularity of thinking, feeling and willing. They are will-o'-the-wisps in comparison. Imagine the wisdom with which the life forces are organized, or how the rhythmic system must struggle against rhythmless chaos. Just think how much human passion and the desire for enjoyment trespass against the rhythms of the body! I have often mentioned how marvelous it is for the person who, through an anatomical study of the heart, learns to know the beautiful construction of this organ. Such a person must then come to realize how miraculous it is that the heart still continues its harmoniously rhythmical pulsation in spite of the abuse that can be heaped upon it through the use of tea and coffee. But, like our ancestors, who were filled with admiration for nature with its soul, the sun, in rhythmical orbit, we, too, can acquire feelings for all of nature, permeated as it is by rhythm and wisdom.

In looking up to the sun, the sages and their followers said, “You are the image of what the soul born in me will become.” The divine world order revealed itself in its great glory to these wise men. This is also expressed in the Christian view when it says there shall be glory in divine heights. “Glory” means “revelation.” “Today God reveals Himself in the Heavens.” This is what “Glory to God in the Highest” means. It is the expression of the glory permeating the world. This world harmony was presented as the great ideal for those who, in earlier times, were to be leaders of mankind. In all times and wherever a consciousness of these things was alive, it was the Sun Hero who was spoken of.

There were seven degrees of initiation in the ancient Mystery Temples. I shall cite them for you with their Persian names. In the first degree, man went beyond everyday feeling and attained to a higher soul experience and cognition of the spirit. Such a man was designated a “Raven.” The Ravens were those who communicated to the initiates in the temples what happened in the outside world. This was the case in the medieval saga of the Emperor Barbarossa who, surrounded by the earth's treasures of wisdom, awaits inside the earth the great moment when mankind is to be rejuvenated by a newly deepened Christianity. Here also the Ravens are the messengers. Even the Old Testament speaks of the Ravens of Elijah.

Those initiated into the second degree were called the “Occult Ones,” those of the third, the “Warriors,” and those of the fourth, the “Lions.” The initiates of the fifth degree were called by the name of their people—Persian or Indian, for example—because only these initiates were true representatives of their peoples. The initiate of the sixth degree was called a “Sun Hero,” that of the seventh, bore the name “Father.”

Why was the initiate of the sixth degree called a Sun Hero? Such a one, who had climbed the ladder of spiritual knowledge to that stage, had so far developed his inner life that the pattern of its course followed the divine rhythm of the universe. His feeling and thinking no longer contained anything chaotic, unrhythmical or disharmonious, and his inner soul harmony was in accord with the external harmony of the sun. This level of development was demanded of the initiates of the sixth degree, and as a result, they were looked up to as holy men, as examples and ideals. Just as it would be a great disaster for the universe if the sun were to leave its path for only a quarter of a minute, similarly, it would have been just as great a disaster if it had been possible for a Sun Hero to stray only for a moment from his path of high morality, soul rhythm and spirit harmony. He who had found as sure a path in his spirit as the sun outside in the universe, was called a Sun Hero, and they were to be found among all peoples.

Our scientists know little about these things. To be sure, they see that sun myths are crystallized around the lives of all the great founders of religions. But they do not know that in the initiation ceremonies the leaders were raised to Sun Heroes, and it is not at all remarkable when materialistic research rediscovers these customs of the ancients. Sun myths connected with Buddha and even with Christ have been searched out and found. Here you have the reason why they could be found in these myths. They had been put into them in the first place because they represented a direct imprint of the sun rhythm and were the great examples that should be followed.

The soul of such a Sun Hero who had attained this inner harmony was no longer considered to be a single individual human soul, but one that had brought to birth in itself the universal soul streaming through the whole cosmos. This universal soul was called “Chrestos” in ancient Greece, and the sublime sages of the Orient knew it by the name, “Buddhi.” When one has ceased to feel himself to be only the bearer of his individual soul and comes to experience the universe within himself, then he has created an image in himself of what as Sun Soul was united with the human body at that time. Then he has achieved something of tremendous significance for the evolution of mankind.

When we consider such a human being with his soul ennobled in this way, we can visualize the future of the human race and the whole relationship of this future to the idea, the percept of humanity in general. Today, disputing and quarrelling, people decide things by majority vote. As long as such majority resolutions are deemed to be the ideal, one has not yet grasped real truth. Where does real truth live in us? Truth lives in us when we endeavor to think logically. It would be nonsense to decide by majority vote that two times two equals four, or that three times four equals twelve. Once man has recognized what is true, millions of others may dissent but he will remain certain within himself.

In scientific thinking we have advanced as far as the use of logic, that is, thinking untouched by passions, drives and instincts. Wherever these come into play, they bring about chaos and cause men to quarrel and fight in wild confusion. When, however, in the future, these passions, drives and instincts will have been purified and become what is called Buddhi or Chrestos, when they will have reached the level of development at which logical, passionless thinking stands today, then the ideal of mankind, which radiates from the wisdom of ancient religions, from Christianity, and from the anthroposophical science of the spirit, will have been reached. When our feelings will have become so purified that they sound harmoniously together with what others feel, when for our feelings and sensations the same stage will have been achieved on earth as that of our intellects, when Buddhi and the Chrestos will have been incorporated into the human race, then the ideal of the ancient teachers of wisdom, of Christianity and of anthroposophy will have been fulfilled. Then it will not be necessary to determine by vote what is good, noble and right any more than one needs to decide by vote what is logically correct or logically false. Everyone can place this ideal before his soul and in so doing he raises the ideal of the Sun Hero, of all initiates of the sixth degree.

This was felt by the German mystics of the Middle Ages when they spoke the important word for “becoming Godlike,” “becoming one with the Divine” (Vergottung). What does this word signify? It means that those beings, whom we consider today to be the spirits of the universe, also passed through the stage of chaos upon which mankind stands today. The leading spirits of the universe have struggled up to the divine stage where their living utterances resound harmoniously through the All. What appears to us in the harmonious annual orbit of the sun, in the growth of plants, the life of animals was, in past ages, chaotic and a struggle had to be made to arrive at its present sublime harmony. Man stands today at a stage of development at which these spirits once stood. But he will develop out of chaos into a future harmony patterned after the present sun and the presiding universal harmony.

To allow these ideas to sink into our souls, not as theory or doctrine but as living sensation, yields the anthroposophical Christmas mood. Let us feel vividly that the glory and the revelation of divine harmony appears in the heights of heaven. Let us realize that the revelation of this harmony will resound from our own souls in the future. Then we will feel the peace of those who are of good will that will come about in mankind through this harmony. When from this great perspective we look into the divine world order, into the revelation and its glory in heavenly heights, when we look out upon the future of mankind, we may have now, today, a presentiment of the harmony that will reign in human beings on earth in the future. The more we let the harmony in the outer world sink into us, the more will there be peace and unity on earth.

If, during the time of Christmas, we feel and experience the orbit of the sun in nature in the right way, the great ideal of peace will be presented to our souls as a feeling of nature of the highest order. If we feel during these days the victory of the sunlight over darkness, we will gain from it the great confidence that unites our own developing souls with this cosmic harmony, and it will not flow in vain into our beings. Then something will flow and live in us that will be harmonious, and the seed of peace upon earth will sink into our souls. Those men are of good will who feel this peace, a peace that will prevail when the higher stage of harmony, which today has been attained only by the intellect, is reached by the feelings and heart. Strife and disharmony will have been replaced by the all-pervading love of which Goethe speaks in the Hymn to Nature I have quoted, when he says that a few draughts from the chalice of love are compensation for a life of trouble.

In all religions this Christmas festival has been a festival of confidence, trust and hope because they have felt that during these days the light must be victorious. This seed, placed in the earth, will sprout forth and prosper in the light of the newly arising year. A seed of a plant, when buried in the earth, will burgeon forth into the light of the sun. In the same way, divine truth, the divine and truthful soul, is sunk in the depth of the life of passions and instincts. There, in darkness, the divine Sun Soul will ripen. A seed in the earth sprouts as a result of the victory of light over darkness, and likewise, through the continuous victory of light over the darkness of the soul, the soul will become filled with light. In darkness there can only be strife; in light, only peace. Through true comprehension, world harmony, world peace will prevail. This is the deep and true word also of Christianity during these Christmas days: Glory, revelation of the divine powers in the heights of heaven, and peace to men who are of good will!

Out of this great cosmic feeling, the Christian Church resolved in the fourth century to establish the festival of the birth of the World Savior at the same time of year that all great religions had celebrated the victory of light over darkness. Before the fourth century, the time of the Christian festival, the festival of the birth of Christ, varied. It was not until the fourth century that it was resolved that the Savior of the Christians be born on the day on which the victory of light over darkness had always been celebrated.

Today we cannot deal with the wisdom of the teaching of Christianity itself. This will be the subject of a lecture next year. But one thing shall and must be said today. Nothing could have happened with more justification than the establishment of the birthday of Christ at that time of year. For that Divine Individuality, the Christ, is the guarantor for the Christian that his divine soul will be victorious over all that is darkness. Thus, Christianity is in harmony with all great world religions, and when the Christmas bells ring, we can remind ourselves that this festival was celebrated during these days throughout the world in the past. It was celebrated wherever on earth there was comprehension of the true progress of the human soul, wherever a knowledge prevailed of the significance of spirit and spiritual life, wherever self-knowledge was practiced.

We have not spoken of an abstract feeling for nature today. We have, rather, spoken of a feeling for nature in all its living spirituality. When we have connected our considerations with the Goethean words, “Nature! We are encompassed and enfolded! ...” we may be clear about the fact that we do not interpret nature in the materialistic sense. We see in it the external expression and physiognomy of the divine cosmic spirit. Just as the body is born out of the corporeal, the soul and spirit out of the divine soul and divine spirit, and just as the body united itself with merely material forces, so the soul unites itself with the spirit.

The great festivals stand as symbols leading us to use our feeling and thinking in order to bring about an experience of the union with the universe, not in an indefinite way but in a most decided fashion. If this is felt again, the festivals become something different from what they are today. They will become implanted in soul and heart in a living way, and they will become what they are intended to be for us, that is, focal points in the year that join us to the spirit of the universe. If, as the year proceeds, we have fulfilled our duties and tasks for everyday life, we can look to these focal points to what unites us with the eternal. Although we have had a hard struggle in the course of the year, during these festival days the feeling arises in us that beyond all struggle and chaos, peace and harmony exist. Therefore, these festivals are celebrations of the great ideals. The Christmas festival is the festival of the greatest ideal of humanity, and humanity must make it its own if it wishes to reach its destination. The Christmas festival, rightly understood, is the festival of the birth of mankind's highest feelings and will impulses.

The anthroposophical science of the spirit intends to contribute to this understanding. We do not wish to send a dogma a mere doctrine or philosophy into the world, but life itself. It is our ideal to have all that we say and teach, all that is contained in our writings and science, pass over into life itself. This will happen if men practice spiritual science in everyday relationships, if from the pulpits spiritual-scientific life resounds in the words that are spoken to the listeners, without special emphasis being put on the term, spiritual science. If in all courts of justice the deeds are judged with spiritual-scientific sensitivity, if the medical doctor feels and heals with spiritual-scientific insight, if in the schools the teachers develop spiritual science concerning the growing child, if on all the streets spiritual-scientific thoughts, feelings and actions prevail to the point of making spiritual-scientific teaching superfluous, then our ideal will have been achieved. Then the science of the spirit will have become an everyday affair. Moreover, spiritual science will then also be alive in the focal points of the great festivals throughout the year, and man will join his everyday life to the spirit through anthroposophical thinking, feeling and willing. Then the eternal, imperishable Spirit Sun will shine into his soul at the great festivals of the year, reminding him that in him there lives truth, a higher self, a divine, sun-like, light-filled Being. This Being will ever and again be victorious over all darkness and chaos, and will achieve soul peace and balance in the face of all disharmony, struggle and war in the world.

• 1. From Goethe's Faust, translated and edited by George Madison Priest; copyright by, and reprinted here with permission of Alfred A. Knopf, Inc.

The Christmas festival, which we are about to celebrate, gains new life through a deepened spiritual world view. In a spiritual sense the Christmas festival is a sun festival, and as such we shall become acquainted with it today. To begin, we shall hear that most beautiful apostrophe to the sun that Goethe puts in the mouth of Faust.

Refreshed anew life's pulses beat and waken
To greet the mild ethereal dawn of morning;
Earth, through this night thou too hast stood unshaken
And breath'st before me in thy new adorning,
Beginst to wrap me round with gladness thrilling,
A vigorous resolve in me forewarning,
Unceasing strife for life supreme instilling.—
Now lies the world revealed in twilight glimmer,
The wood resounds, a thousand voices trilling;
The vales where mist flows in and out lie dimmer,
But in the gorges sinks a light from heaven,
And boughs and twigs, refreshed, lift up their shimmer
From fragrant chasms where they slept at even;
Tint upon tint again emerges, clearing
Where trembling pearls from flower and leaf drip riven:
All round me is a Paradise appearing.

Look up!—The peaks, gigantic and supernal,
Proclaim the hour most solemn now is nearing.
They early may enjoy the light eternal
That later to us here below is wended.
Now on the alpine meadows, sloping, vernal,
A clear and lavish glory has descended
And step by step fulfils its journey's ending.
The sun steps forth!—Alas, already blinded,
I turn away, the pain my vision rending.

Thus is it ever when a hope long yearning
Has made a wish its own, supreme, transcending,
And finds Fulfilment's portals outward turning;
From those eternal deeps bursts ever higher
Too great a flame, we stand, with wonder burning.
To kindle life's fair torch we did aspire
And seas of flame—and what a flame!—embrace us!
Is it Love? Is it Hate? that twine us with their fire,
In alternating joy and pain enlace us,
So that again toward earth we turn our gazing,
Baffled, to hide in youth's fond veils our faces.

Behind me therefore let the sun be blazing!
The cataract in gorges deeply riven
I view with rapture growing and amazing.
To plunge on plunge in a thousand streams it's given,
And yet a thousand, downward to the valleys,
While foam and mist high in the air are driven.
Yet how superb above this tumult sallies
The many-colored rainbow's changeful being;
Now lost in air, now clearly drawn, it dailies,
Shedding sweet coolness round us even when fleeing!
The rainbow mirrors human aims and action.
Think, and more clearly wilt thou grasp it, seeing
Life is but light in many-hued reflection.¹

Goethe lets his representative of mankind speak these mighty words in the presence of the radiant, rising morning sun. But it is not this sun, awakening anew every morning, with which we have to deal in the festival we will speak about today. This sun is a being of much profounder depths, and the nature of it shall be the leitmotif of our present considerations.

We shall now hear the words that reflect the deepest meaning of the Christmas Mystery. These words have been heard by the pupils of the Mysteries of all ages before they entered the Mysteries themselves:

Behold the Sun
At midnight hour,
And build with stones
In lifeless clay.
So find in world decline
And in the night of death
Creation's new beginning
And morning's youthful strength.
Let heights above reveal
The Gods' eternal word,
May depths preserve and seal
The peaceful treasure-hoard.
In darkness living
O now create a Sun!
In substance weaving
O know the Bliss of Spirit.²

Die Sonne schaue
um mitternächtige Stunde.
Mit Steinen baue
im leblosen Grunde.
So finde im Niedergang
und in des Todes Nacht
der Schöpfung neuen Anfang,
des Morgens junge Macht.
Die Höhen lass offenbaren
der Götter ewiges Wort;
die Tiefen sollen bewahren
den friedensvollen Hort.
Im Dunkel lebend
erschaffe eine Sonne.
Im Stoffe webend
erkenne Geistes Wonne.³

Many people who today merely know the Christmas tree with its candles believe that to have a tree symbolizing Christmas is a traditional custom dating from ancient times. This, however, is not the case. On the contrary, the custom of decorating a tree at Christmas is most recent and does not date back more than a few centuries. The custom of decorating a Christmas tree is a recent phenomenon, but the celebration of Christmas is old. The festival at Christmas time was known in the most ancient Mysteries of all religions everywhere, and has always been celebrated. It is not merely an outer sun festival, but one that leads man to a divination of the sources of existence. It was celebrated annually by the highest initiates in the Mysteries at the time of year when the sun's force was weakest and bestowed least warmth upon the earth. It was also celebrated by those who were unable to participate in the entire celebration, but were permitted to experience only the outer pictorial expression of the highest Mysteries. This imagery has been preserved throughout the ages and has assumed forms in accordance with the various religious confessions. The celebration of Christmas is the festival of the Sacred Night, which, in the great Mysteries, was celebrated by those personalities who were ready to bring about the resurrection of the higher self within their inmost being. Today we would say, "Within their inmost being they gave birth to the Christ."

Only those who know nothing of the fact that, besides the chemical and physical forces, spiritual forces are active, and that, just as the chemical and physical forces have definite times in the cosmos for their action, so likewise have the spiritual forces—only such people can remain indifferent when the awakening of the Higher Self occurs. In the great Mysteries man was permitted to behold the active forces in colored radiance, in brilliant light. He was permitted to perceive the world around him filled with spiritual qualities, with spiritual beings, to behold the world of the spirit around him in which he underwent the greatest experience possible.

This moment will arrive at some time for everyone. All men will ultimately experience it, even though perhaps only after many incarnations. The moment will arrive for everyone when the Christ will rise within them and new seeing, new hearing will awaken within them.

Those who were prepared for the awakening, as were pupils of the Mysteries, were first taught what the awakening signifies in the great universe; only then was the rite of awakening performed. It took place at the time when darkness on earth is greatest, when the outer sun has reached its lowest point at Christmas time, because those who are acquainted with spiritual facts know that at that time of year, forces stream through cosmic space that are favorable to such an awakening. In his preparation, the pupil was told that the one who really wished to know should not merely know what has taken place during thousands and thousands of years on earth, but he must learn to survey the entire course of human evolution, realizing that the great festivals have their place within this, and that they must be dedicated to the contemplation of the great eternal truths. The pupils directed their thoughts toward the time when the earth had not yet become what it is today. Sun and moon did not yet exist but were both united with the earth, and the earth, sun and moon still formed one body. Man already existed at that time but he had no body; he was a spiritual being upon whom no external sunlight shone. The sunlight was within the earth itself. Its nature differed from the present sunlight, which shines upon beings and things from without. It had the quality of being able to radiate within itself and, at the same time, to radiate within the inner nature of every earthly being. Then the moment arrived when the sun separated from the earth and its light fell upon the earth from without. The sun had withdrawn from the earth and the inner being of man had become dark. This was the beginning of his evolution toward that future time when he is to find the inner light again radiating in his inner nature. Man must learn to know the things of earth by means of his outer nature. He will evolve to the time when in his inner nature the higher man, the spirit man, will glow and radiate again. From light, through darkness, to light—such is the course of the evolution of mankind.

The pupils were prepared by these teachings, which were constantly impressed upon them. Then they were led to their awakening. The moment arrived when, as chosen ones, they experienced by means of their awakened spirit organs, the spiritual light within them. This holy moment came when the outer light was weakest, on the day when the outer sun shines least. On that day the pupils were gathered together, and the inner light revealed itself to them.

Those who were still unable to participate in this celebration were able to experience at least an outer likeness of it from which they learned that for them, too, the great moment would come. "Today," they were told, "you behold only an image; later you will experience what you now see as a likeness." These were the lesser Mysteries. They showed in pictures what the neophyte was to experience later. We shall hear today of what took place in the lesser Mysteries on Christmas eve. It was the same everywhere -in the Egyptian Mysteries, the Eleusinian Mysteries, the Mysteries of the Near East, the Babylonian-Chaldaic Mysteries, as well as in the Mysteries of the Persian Mithras cult and the Indian Mysteries of Brahman. Everywhere the pupils of these Mystery Schools had the same experience at the midnight hour on the Night of Consecration.

The pupils gathered in the early evening. In quiet contemplation they had to make clear to themselves what this most important event signified. In deep silence they sat together in the darkness. By the time midnight drew near, they had been sitting in the dark room for hours. Thoughts of eternity pervaded their souls. Then, toward midnight, mysterious tones arose, resounding through the room, up welling and diminishing. The pupils who heard these tones knew that this was the music of the spheres. Then the room became dimly lit, the only light emanating from a dimly lighted disc. Those who saw this knew that this disc represented the earth. The illumined disc became darker and darker, until finally it was quite black. Simultaneously the surrounding space grew brighter. Those who saw this knew that the black sphere represented the earth. The sun, however, which ordinarily irradiates the earth was concealed; the earth could no longer see the sun. Then around the earth-disc, at the outer edge, rainbow colors formed, ring upon ring. Those who saw it knew that this was the radiant Iris. At midnight a violet-reddish circle gradually arose in place of the black earth sphere. On it a Word was written. This Word varied according to the peoples whose members were permitted to experience this Mystery. In our language the Word would be Christos. Those who saw it knew that this was the sun, which appeared to them at the midnight hour, when the world around rests in deepest darkness. The pupils were now told that what they had experienced was called, "Seeing the sun at the midnight hour."

Whoever is really initiated learns to experience the sun at the midnight hour, for in him all matter is obliterated. The sun of the spirit alone lives in his inner self and radiates over all the darkness of matter. This is the moment of highest bliss in the evolution of man, when he has the experience that he lives in the eternal light freed from darkness. Year after year, at midnight on the Night of Consecration, this moment was thus represented in the Mysteries. This image represented the fact that alongside the physical sun there is a Spiritual Sun, which, like the physical sun, is born out of darkness. In order to make this clearer to the pupils, after they had experienced the rising of the Sun, of the Christos, they were led into a cave in which there was seemingly nothing but stone—dead, lifeless matter. There they beheld stalks of grain arise from the stones as a sign of life, as a symbolical indication of the fact that from apparent death life springs forth, that from dead stone, life is born. They were told that just as the sun force, after it had seemingly died, waxes anew from this day on, so does new life forever arise out of dying life.

The same event is indicated in the Gospel of St. John in the words, "He must increase, but I must decrease." John, the herald of the coming Christ, of the Spiritual Light, whose festival day falls in the course of the year in mid-summer—John must decrease, and simultaneously with his decrease the force of the coming light waxes, increasing in strength as John decreases. In like manner the new, the coming life prepares itself in the seed that must wither and decay in order that the new plant may spring forth from it. The pupils of the Mysteries were to experience that in death life resides, that out of decaying matter the new, glorious blossoms and fruits of spring arise, that the earth teems with the forces of birth. They were to learn that at this time something happens in the inner being of the earth—the overcoming of death by life that is present in death. This was shown them in the conquering light. This they felt and experienced when they saw the light arise and shine in the darkness. They beheld in the stone cave the sprouting life arising in splendor and abundance out of the seemingly dead.

Thus, faith in life was fostered in the pupils. Thus were they led to arouse in themselves what may be called faith in man's greatest ideal. Thus they learned to look up to the highest ideal of mankind, to the time when the earth will have completed its evolution and the Light will shine forth in all mankind. The earth will then crumble to dust but the spiritual essence will remain with all men who have become radiant in their innermost nature through the spiritual Light. Earth and humanity will then awaken to a higher existence, to a new phase of existence.

When Christianity arose in the course of evolution, it bore this ideal within it in the highest sense. Man felt that within Christianity the Christos was to appear as the great Ideal of all men, that He had been born on the Night of Consecration about the time of deepest darkness as a sign that out of the darkness of matter a higher man can be born in the human soul.

In the ancient Mysteries, before men spoke of a Christos, they spoke of a Sun Hero who embodied the same ideal as is connected with the Christos in Christianity. The bearer of this ideal was called the Sun Hero. Just as the sun completes its orbit in the course of the year bringing about an increase and decrease in light, and its warmth apparently withdraws from the earth and then again radiates anew, just as it contains life in its death and lets it stream forth anew, so like wise does the Sun Hero, through the power of his spiritual life, become master over death and night and darkness.

In the Mysteries there were seven degrees of initiation. First the degree of the "Ravens," who were able to approach only as far as the portal of the temple of initiation. They became the intermediaries between the external world of material life and the inner world of spiritual life, and no longer belonged to the material nor yet to the spiritual world. These Ravens are to be found everywhere. They are always the messengers who pass to and fro between the two worlds and transmit messages. They are to be found in the Germanic sagas and myths also. The Ravens of Wotan, the Ravens who fly around the mountain of Kyffhäuser.

In the second degree the disciple was led away from the portal into the interior of the temple of initiation. There he matured until he reached the third degree, the degree of the "Warrior," who stepped before the world to proclaim the occult truths that he was permitted to experience in the interior of the temple.

The fourth degree, that of the "Lion," was attained by one whose consciousness was not merely that of an individual human being, but encompassed an entire tribe. Thus the Christ was called "the Lion of the Tribe of David." A man whose consciousness encompassed a whole nation had attained the fifth degree. He no longer had a name of his own but was designated by the name of his nation. Thus, people spoke of the "Persian," or the "Israelite." Now we can understand how it was that Nathanael, for instance, was called a "true Israelite." It was because he had reached the fifth degree of initiation.

The sixth degree was that of the "Sun Hero," and we must understand what this name signifies. We shall then realize what awe and reverence passed through the soul of the pupil of the Mysteries who knew something of a Sun Hero, and who experienced at Christmas the Birth Festival of a Sun Hero.

Everything in the cosmos takes its rhythmic course. The stars as well as the sun follow a great rhythm. Were the sun to change this rhythm but for a moment, were it to leave its orbit only for a moment, a revolution would result in the entire universe of quite unheard-of significance. Rhythm rules all nature, right up to man. Only with man does the situation change. The rhythm that rules until death throughout the course of the seasons in the forces of growth, propagation, etc., ceases with man. He is to stand in freedom, and the more highly civilized he is, the more does this rhythm decrease. Just as the light disappears at Christmas, so apparently has rhythm disappeared from the life of man and chaos prevails. Man, however, gives birth to this rhythm out of his own initiative out of his own inner nature. He must so fashion his life out of his will that it takes its course within rhythmical boundaries, steadfast and sure, like the course of the sun. Just as a change in the course of the sun is unthinkable, even so is it unthinkable that the rhythm of such a life be interrupted. The embodiment of such a life rhythm was to be found in the Sun Hero. Through the strength of the higher man born in him, he gained the power to rule the rhythm of the course of his life. This Sun Hero, this higher man, was born in the Night of Consecration.

Christ Jesus was also a Sun Hero and was conceived as such in the first centuries of Christianity. His birth festival was, therefore, placed at the time of year when, since primeval days, the birthday of the Sun Hero has been celebrated. This is also the reason for all that was linked with the life story of Christ Jesus. The Midnight Mass, which the first Christians celebrated in caves, was in memory of the Sun Festival. In this Mass an ocean of light streamed forth at midnight out of the darkness as a memory of the rising sun in the Mysteries. Christ was thus born in a cave in remembrance of the cave of rock out of which, symbolized in the growing stalks of grain, life was born. Earthly life was born out of the dead stone. So, too, out of the lowly, the Highest, Christ Jesus, was born!

The legend of the three priest-sages, the three kings, was linked with the Christ Birth Festival. They brought to the Child gold, the symbol of the wisdom-filled outer man; myrrh, the symbol of life's victory over death, and finally, frankincense, the symbol of the cosmic ether in which the spirit lives.

Thus, in the meaning of the Christmas Festival, we feel something echoing to us from the most ancient ages of mankind, and it has come down to us in the special coloring of Christianity. In its symbols we find images for the most ancient symbols of mankind. The Christmas tree with its candles is one of them. For us, it is a symbol of the Tree of Paradise, which represents all of material nature. Spiritual nature is represented by the tree in Paradise that encompassed all Knowledge, and by the Tree of Life. There is a narrative that imparts clearly the significance of the Tree of Knowledge and the Tree of Life. Seth stood at the Gates of Paradise and begged to be allowed to enter. The Archangel guarding the portal let him pass. This is a sign for initiation.

Seth, now in Paradise, found the Tree of Life and the Tree of Knowledge closely intertwined. The Archangel Michael, who stands in the presence of God, let him take three seeds from these intertwining trees, which, standing there as a single tree, pointed prophetically to the future of mankind. Then the whole of humanity shall have been initiated and shall have found knowledge. Only the Tree of Life will still exist and death will be no more. For the time being, however, only the initiate may take the three seeds from this Tree, the three seeds that signify the three higher members of man.

When Adam died, Seth placed these three seeds in Adam's mouth, and from them grew a flaming bush. From the wood cut from this bush, new shoots and green leaves continually burst forth. Within the flaming circle of the bush, however, was written, "I am He Who was, Who is, Who is to be." This points to the entity that passes through all incarnations, the force of evolving man repeatedly renewing himself, who descends from light into darkness and ascends from darkness into light.

The rod with which Moses performed his miracles was carved from the wood of the flaming bush. The portal of Solomon's Temple was fashioned from it. This wood was carried to the waters of the pool of Bethesda, and from it the pool derived its power.

From the same wood the Cross of Christ Jesus was fashioned, the wood of the Cross that shows us life passing into death, but which at the same time bears the power in itself to bring forth new life. The great world symbol stands before us here—life, which overcomes death. The wood of this Cross grew out of the three seeds from the Tree of Paradise.

The Rose Cross also expresses this symbol of the death of the lower nature and, springing from it, the resurrection of the higher. Goethe expressed the same thought in the words:

As long as you have not
Died and been reborn,
You are but a gloomy guest
Upon the darkened earth.

What a wondrous connection there is between the Tree of Paradise and the wood of the Cross! Even though the Cross is a symbol of Easter, it also deepens our Christmas mood. We feel in it how the Christ Idea streams toward us in new welling life on this night of Christ's Nativity. This idea is indicated in the living roses that adorn this tree.⁴ They tell us that the tree of the Sacred Night has not yet become the wood of the Cross, but the power to become this wood begins to arise in it. The roses that grow from the green symbolize the Eternal that grows from the Temporal.

The square is the symbol of the fourfold nature of man: physical body, ether body, astral body and ego.

The triangle is the symbol of the higher man: Spirit Self, Life Spirit and Spirit Man.

Above the triangle is the symbol of the Tarok. Initiates of the Egyptian Mysteries knew how to read this sign. They also knew how to read the Book of Thoth, which consisted of seventy-eight cards on which were recorded all world events from beginning to end, from Alpha to Omega, and which could be read if they were joined and assembled in the right way. The Book of Thoth, or Hermes, contained in pictures the life that fades in death and again sprouts forth anew into life.

Whoever could combine the right numbers with the right pictures was able to read it. This wisdom of numbers and pictures has been taught since primeval ages. In the Middle Ages it still played an important role, but today there is little left of it.

Above the Alpha and Omega is the sign of Tao. It reminds us of the worship of God by our primeval ancestors because this worship took its origin from the work Tao. Before Europe, Asia and Africa were lands of human culture, our ancestors lived on Atlantis, which was submerged by a flood. In the Germanic sagas of Niflheim, the land of the mists, the memory of Atlantis still lives. For Atlantis was not surrounded by pure air. Its atmosphere was filled with enormous masses of mist similar to the clouds and mists in high mountains. The sun and moon were not seen clearly in the sky, but were surrounded by a rainbow, and sacred Iris. At that time man still understood the language of nature. What speaks to him today in the lapping and surging of the waves, in the whistling and rushing of the wind, in the rustling of the leaves, in the rumbling of thunder, is no longer understood by him, but at that time he could understand it. He felt something that spoke to him from everything about him. From the clouds and waters and leaves and winds the sound rang forth: Tao (the I am). Atlanteans heard it and understood it, and knew that Tao streamed through the whole world.

Finally, all that permeates the cosmos is present in man and is symbolized in the pentagram at the top of the tree. The deepest meaning of the pentagram may not now be mentioned, but it is the star of mankind, of mankind developing itself. It is the star that all wise men follow as did the priest-sages in ancient ages.

It symbolizes the earth that is born on the Night of Consecration, because the most sublime light radiates from the deepest darkness. Man lives on toward a state when the light shall be born in him, when one significant saying shall be replaced by another, when it will no longer be said, “The Darkness does not comprehend the Light” but when the truth will resound into cosmic space with the words, “Darkness gives way to the Light that radiates toward us in the Star of Mankind, Darkness yields and comprehends the Light.”

This shall resound from the Christmas celebration, and the spiritual light shall radiate from it. Let us celebrate Christmas as the festival of the most lofty ideal of the Idea of Mankind, so that in our souls may rise the joyful confidence: Indeed, I, too, shall experience the birth of the higher man within myself. The birth of the Savior, the Christos, will take place in me also.

• 1. From Goethe's Faust, translated by George Madison Priest; copyright by, and reprinted here with permission of Alfred A. Knopf, Inc.
• 2. Translated by Henry B. Monges.
• 3. By Rudolf Steiner.
• 4. This lecture was delivered beside a lighted Christmas tree adorned with the signs depicted here, as well as with thirty-three wax candles and fresh red roses.