The Rudolf Steiner Archive

In order to place the task of our time and our future evolution before our souls we must look at the facts we already know. When we speak of the earth we mean, of course, all of the spiritual beings that belong to it. At the beginning of our evolution the earth was not yet separated from the other bodies in our solar system. We include in our solar system everything up to Saturn; and just as physical science speaks of a large ancient earth, from which the other heavenly bodies have come, so also spiritual science speaks of a large, ancient body called Saturn that reached far out beyond the present earth and encompassed the entire solar system.¹ Old Saturn consisted of interweaving, surging warmth. There was no air; the space in which this primal sphere existed was permeated with regular streams of warmth. These streams were the predecessors of human beings. At that time our body consisted of streams of flowing warmth.

We can imagine what this was like if we think away the bones, nerves, and muscles from the human being and keep only the warmth of our blood. Only the human being's warmth substance was present at that time; there was no mineral kingdom, but the human being existed within the lawfulness of the physical, mineral world. That is what we today must clearly feel as the first epoch of our earth evolution.

Then there was a time when the earth had shed old Saturn but the sun, moon, and earth remained together as one body. At that time human beings were present in their bodily nature as forms made of air. All the power that comes from the sun came forth at that time from within the earth. Everything came from within outward. Only after the sun had separated from the earth did it begin to shine upon it from outside. Therefore, we have a second epoch in human evolution when the human being had an existence as a form made of air as well as a plantlike form. [Here there is a big gap in the manuscript. The Moon condition and the Polarian and Hyperborean ages are described.]

Then the third age comes, the Lemurian age, when the moon leaves the earth and the beings of the moon work into the earth from outside it. It would be impossible to think of the carpet of vegetation covering the earth without the forces of the sun and the moon working alternately from outside. If the moon had remained within the earth, then the earth would have become so rigid that the human being would have been hardened in body and soul. Only because the moon was separated from the earth could the earth be placed between the sun and the moon. Otherwise the earth, solely under the forces of the sun, would have entered into a rate of development that was much too fast. We thank our position between sun and moon for the proper tempo of evolution. We have, then, a third stage when the moon is already outside the earth.

These three stages are reflected in the post-Atlantean evolution of humankind. What took place on a grand scale during the evolution of the earth (old Saturn, old Sun, old Moon) is reflected on a smaller scale in the post-Atlantean age. We see how the external, cosmic processes of the so-called Polarian age are reflected in the first post-Atlantean culture, in the ancient Indian epoch. During the Polarian age everything was inward, was within the warmth body of the earth; and we see how the ancient Indians felt all of that in their inner lives. Therefore, their feeling life did not look out into cosmic spaces. They felt themselves rather as one with Brahman.

The Polarian age was followed by the Hyperborean age, with a race of human beings who had airlike bodies. The sun had separated from the earth and now worked from outside. This separation was reflected in the ancient Persian cultural epoch when Zarathustra proclaimed Ahura Mazdao the spirit of the sun. The sun spirit was the guiding and leading principle of the ancient Persian cultural epoch.

The third, the Lemurian age, was reflected during the Egyptian age in the mood of its religion. The teaching of Osiris and Isis can be characterized from the most varied sides and points of view. But what is characteristic of this teaching is the following: In the ancient Lemurian age birth and death did not yet exist. At first, human beings repeated the condition in which they had been when the sun had not yet separated from the earth. At that time they were in a spiritual body. Then, when the sun was no longer united with the earth, they came to the point of having an airlike body; and then the human body was filled with a watery mist. Before the Lemurian age the human being was present only as mist and steam, barely distinguishable from what was flowing all around as mist or fog—changeable like the clouds, constantly changing forms in a way similar to the clouds of today. In these ancient times the human being was not yet altogether on the earth, but rather hovered above it. Pieces of this fine matter were constantly separating off and going away from human beings, welling up and flowing away from them. The condensation of human bodies into solid forms only occurred in the Lemurian age. What we call the succession of incarnations only began to appear with this condensation or “densification” of the human being. Only now are the bodily and soul aspects separated to such an extent that one can say human beings begin to regard the external as opposed to their inner life. Today we distinguish our inner and our outer being as the contradiction between our life of soul and the external world. In the age of the sun, human beings perceived the spiritual beings surrounding them as their external world. Then came the age of the separation of the moon. The external began to separate from the internal. In this way the difference between waking and sleeping arose. Human beings alternated between states when they were exposed to the sun and then were turned away from it. Then the time approached when the human being began to perceive objects on which the sun shone. At night the forces of the moon continually stimulated the life of the soul so that human beings distinguished a time when they perceived the external world and a state when they felt forces that worked through the moon and made them clairvoyant. Human beings said to themselves that through the spirituality that lived in the moon, they could perceive the spiritual world that was inwardly flowing into them through the forces of the moon. The forces of the moon were reflected sun forces that the spiritual world mediated to human beings, while the external world became increasingly perceptible to them during the day.

This was reflected in the ancient Egyptian's feeling life. The sun spirit was characterized as Osiris and the soul that seeks the sun spirit was seen as Isis. Thus, all we have been describing was reflected in the worship of Isis in the ancient Egyptian culture. Hence, the religious life was a worship of the moon. Osiris was a sun spirit residing on the moon. He could be seen clairvoyantly by the souls that sought him. But as the human being descended more and more into the physical bodily nature this bodily nature became like a box to Osiris. As human beings increasingly came to be earth beings in the strict sense, Osiris withdrew more and more.

The Lemurian age was followed by the Atlantean age—which was reflected in the fourth, the Greco-Latin culture. This era had an aspect of the world that had already presented itself cosmically in the Atlantean age. The human being became denser and denser. At the beginning of the human being's evolution the bones were present only as lines of force within. Then the human being became a being of air, and later a gelatinous being. The forms of the skeletal system are increasingly formed. On the other hand the powers of soul were in equal measure greater at that time. The Lemurians, who lived in viscous bodies in ancient times, had powers of soul much greater than those of the following races. It was much the same with the Atlanteans. If cannon balls had existed at that time, for example, such an Atlantean could have simply deflected any cannon ball through the power in his soul even though his physical body was not as dense as bodies are today. In terms of their physical bodily nature, Atlanteans were much thinner than we are today.

There were beings among the Atlanteans for whom it was not necessary to evolve into our dense bodily nature. They were similar to human beings but more highly developed. These beings could pass through their full stage of human existence already in those thin Atlantean bodies. They stand one degree higher than we human beings, for we must descend all the way down into a dense physical bodily nature in order to develop our I consciousness.

A memory of all these beings is reflected in the world of ancient Greek gods and in every aspect of the thinking and feeling of that epoch.

The gods of the European north are, in a similar way, former companions of humankind—but they were not as “densified” as the Greek gods. The ancient Norse bards and singers still knew of them when they allowed what lived within them to speak. In ancient times, the Edda was not needed in order to prove that something like this existed. But if God had not come down to us in the fourth epoch, then human beings would have forgotten their old companions who had been so well remembered by many even into the thirteenth and fourteenth centuries.

Now we come into our own age. Human beings no longer have any memory of an earlier age. We now have nothing to repeat. We have seen how ancient cultures were always reflected in the previous repetitions. But now in the fifth epoch there is nothing more for humankind to repeat. The world would have become empty if, in the fourth epoch, the Yahweh-Christ-God² had not come and lived in the body of Jesus of Nazareth. The fifth epoch would have become the godless epoch if Christ had not descended into Jesus of Nazareth's body of flesh.

We see the Polarian age reflected in the ancient Indian age, the Hyperborean in the ancient Persian, the Lemurian in the Egypto-Chaldean, and the Atlantean in the Greco-Latin age. And now we will see the important processes that take place in the etheric and astral bodies of human beings who take into themselves the knowledge of Christ Jesus in our age.

• 1. Compare Rudolf Steiner's descriptions in An Outline of Occult Science (GA 13) (Hudson, N.Y.: Anthroposophic Press, 1972), page 114—134.
• 2. Compare the following lecture excerpt: “Who did Moses see on Sinai in the burning bush and in the fire? Christ! But, just as we do not see the light of the sun directly on the moon but only reflected sunlight. so ton Moses saw a reflection of Christ. And just as we call sunlight that has been reflected by the moon, moonlight, so Christ, at that time was called Yahveh. Therefore, Yahveh is nothing other than the reflection of Christ before he appeared on the earth. So Christ was announced to the human being, who was not yet able to see him in his fundamental, essential being, just as sunlight announces itself through the rays of moonlight at night when, were it not for the full moon, the sky would he dark. Yahveh is Christ, but not seen directly, but rather as reflected light.” Lecture of September 21, 1909, Basel, in The Gospel of St. Luke (GA 114) (Hudson, N.Y.: Anthroposophic Press, 1964).

Today we will consider a more occult side of yesterday's observations. The first four post-Atlantean cultures had the task of reflecting in human souls the great cosmic processes that had taken place in the course of time. In our cultural period, on the other hand, from the thirteenth and fourteenth centuries onward, we no longer incorporate such a reflection. For what takes place externally in the evolution of humankind can be traced back to deeper causes.

We know that the etheric bodies of the great Atlantean initiates were preserved for the seven holy Rishis; we also know that the etheric body and astral body of Zarathustra were woven into Moses and Hermes. The possibility has always existed for etheric bodies, which have been transformed and prepared by initiates, to be used further in the spiritual economy of the world.¹ Other things have also happened. Special etheric bodies are formed in higher worlds for especially important individuals. When someone was essential for a special mission to humanity, such a special etheric body or astral body was woven in higher worlds and then imprinted into him or her.

This is what happened to Sem, who actually had something to do with the entire tribe of the Semites. A special etheric body was formed for such a progenitor of a tribe. Because of this Sem was a kind of double personality. As incredible as it may sound to modern thinking, to a clairvoyant a personality such as Sem appeared, with his aura, like an ordinary man whose etheric body was filled by a higher being reaching down from higher worlds. In this way the man's aura became a mediator between his personality and higher worlds. When dwelling in a human being such a divine being has a very special power. He can reproduce a particular etheric body, and these reproduced etheric bodies then form a fabric that is again and again woven into the descendants. In this way the descendants of Sem were endowed with copies of his etheric body. But the etheric body of Sem himself, not only the reproduced copies, was also preserved in the mysteries. Then, any special individual who had been assigned a special mission had to use this etheric body in order to make himself understood to the Semitic people, just as highly educated Europeans would have to learn the language of the Hottentots in order to make themselves understood to them. The individuals given a special mission therefore had to carry within them the real etheric body of Sem in order to make themselves understood to the Semitic people. An example of such a personality would be Melchizedek,² who could only show himself to Abraham in the etheric body of Sem.

We must now ask ourselves the question: If only now, in the fifth post-Atlantean cultural epoch, an understanding for Christianity can be developed, then what was the understanding in the rest of the Greek and Latin age that lasted until the thirteenth and fourteenth centuries?

There is a mysterious occult process taking place here. Christ lived, of course, for only three years in the body of Jesus of Nazareth. Jesus was such a highly developed individuality that he could leave the physical world in the thirtieth year of his life in order to enter the spiritual world just as the dove appeared over his head. The three highly developed bodies, physical, etheric, and astral, left behind by Jesus were then filled by the individuality of Christ through the fact that he lived in the physical human body. These bodies of Jesus of Nazareth, invisible to the physical eye, were then replicated in a way similar to what happened to the etheric body of Sem. As a result, since the death on the cross, there exist copies of the etheric and astral bodies of Jesus of Nazareth. This has nothing to do with his I, which went on into the spiritual world and later continued incarnating.

In the first centuries after the Christ event we see how Christian writers were still working on the basis of a tradition passed on orally from the disciples of the Apostles. They placed value on tradition passed on through physical means. But later centuries could not have built upon these alone. Especially from the sixth and seventh centuries onward, great proclaimers of Christianity had a copy of the etheric body of Jesus of Nazareth woven into them. Augustine was such a man. In his youth he had to go through mighty battles. Then the impulse of the etheric body of Jesus of Nazareth became active in him in a very significant way; only then did he begin to generate Christian mysticism out of himself. His writings can only be understood in this light.

Many personalities have walked on the earth bearing such a copy within themselves. Columba, Gallus, Patrick³—they all carried such a copy of the etheric body within them and for just this reason were in a position to spread Christianity. In this way a bridge was built from the Christ event to succeeding times.

In the eleventh and twelfth centuries we then see people who received into their own astral bodies the astral body of Jesus of Nazareth. Francis of Assisi was one such special person. When we follow his life we will find much that is not understandable. But we can understand especially his humility, his Christian devotion if we realize that such a mystery lived in him. Around the eleventh, twelfth, and thirteenth centuries such people became proclaimers of Christianity through this interweaving of astral bodies. They received Christianity through grace.

The I of Jesus of Nazareth left the three sheaths at the baptism in the Jordan. Nevertheless, an image of this I, like the imprint of a seal, remained in the three sheaths. The Christ being took possession of these three bodies but he also took possession of something else, something that remained behind like an imprint of the I of Jesus. From the twelfth, thirteenth, and fourteenth centuries on, something like a copy of Jesus' I⁴ was woven into those men who then began to speak of an “inner Christ.” Meister Eckhart and Johannes Tauler were speaking out of their inner experience of something like an imprint of the I of Jesus of Nazareth.

Although there are still many people present today carrying something like a copy of the various bodies of Jesus of Nazareth, they no longer become leading personalities. More and more we see how in our fifth age there are people who must rely on themselves, on their own I. Such inspired people will become increasingly rare. Therefore, steps were taken to provide for the future so that a particular spiritual stream could arise in our time, a spiritual stream with the task of insuring that spiritual knowledge will still reach humanity. Those individuals who could see into the future had to provide for human beings who are wholly dependent on their merely human I. We are told in a legend that the vessel used by Christ Jesus with his disciples at the Last Supper was preserved. This is the legend of the Holy Grail. We see in the story of Parzival an expression of a pupil's typical path of development in our fifth post-Atlantean age. Parzival neglected to do one thing. He had been told that he should not ask questions. That is the important transition from the old age to the new. In ancient India, a devotion as passive as possible was necessary for the pupil; this was also true in Augustine's time and in the time of Francis of Assisi. All of these humble people let themselves be inspired by what lived in them, what had been woven into them. But now the I must carry the question in itself. Every soul today that passively receives what is given to it cannot go beyond itself. It can only observe what is going on in the physical world around it. Today the soul must ask questions, must lift itself above itself; it must grow out of itself. The soul today must ask questions as Parzival had to ask about the secrets of the Grail castle.⁵

Therefore, today spiritual research only begins when there are questions. The souls that are stimulated today by external science to question, to ask, and to seek—those are the Parzival souls. Therefore, a mystery stream was introduced that has been much persecuted, the Rosicrucian training that does not rely on any handed-down wisdom even if it gratefully accepts the old traditions. What constitutes the Rosicrucian approach to the spirit today has been researched directly in higher worlds with spiritual eyes—and with the means that the student himself has received as instructions. Today wisdom is proclaimed through the Rosicrucian approach to the spirit not because this or that is found in old books, not because these or those have believed this or that, but because it was researched. This was gradually prepared in the Rosicrucian schools founded in the thirteenth and fourteenth centuries by the individuality named Christian Rosenkreuz.

Today this wisdom can be proclaimed as Theosophy. Those people simply no longer exist who, without their own involvement, are implanted with wisdom that inwardly inspires them. Today only those people who feel that Theosophy speaks to their hearts should come to it. We should not use propaganda and agitate for Theosophy. Only through their own free initiative should anyone come to Theosophy. This can occur when individuals are deeply affected in a living way by spiritual knowledge.

Then, through this Theosophical-Rosicrucian spiritual stream, we draw toward us what is available from the copies of the I of Jesus of Nazareth. In this way, those who prepare themselves for it draw into their souls the image of the I of Jesus of Nazareth. Then, through the fact that their inner soul life is like the imprint of a seal of the I of Christ, through this, such human beings take into their souls the principle of Christ. In this way Rosicrucianism prepares something positive. Theosophy should become life, so that any soul that truly absorbs Theosophy is gradually transformed. Absorbing Theosophy means that a soul is transformed such that it can arrive at an understanding of Christ.

Theosophists make themselves into living recipients of what Moses and Paul were given in the revelation of Yahweh-Christ. Therefore, we read in the fifth letter in the Apocalypse how the people of the fifth cultural epoch are those who truly take into themselves what will later be self-evident for the cultural epoch of the community of Philadelphia. The wisdom of the fifth cultural age will blossom forth as a flower of love in the sixth cultural age.

Humankind is called today to take in something new, something divine, and thereby to undertake again an ascent into the spiritual world. The theosophical teaching concerning evolution is imparted; it should not be believed but rather humankind should come to the point of understanding it through its own power of judgment. It is proclaimed to those who bear within themselves a seed of the essence of Parzival. And it is not proclaimed only to a particular people or place. Those who hear the call of spiritual wisdom will come together from all parts of humanity.

• 1. Compare the lectures found in The Principle of Spiritual Economy (GA 109) (Fludson, N.Y.: Anthroposophic Press, 1986).
• 2. Melchizedek: Compare, among others, the lecture of September 4, 1910 in The Gospel of St. Matthew (GA 123) (Hudson, N.Y.: Anthroposophic Press, 1965).
• 3. The great Irish missionaries.
• 4. Compare the descriptions found in the lecture “More Intimate Aspects of Reincarnation” in The Principle of Spiritual Economy (GA 109).
• 5. Compare lecture cycle Christ and the Spiritual World and the Search for the Holy Grail (GA 149) (London: Rudolf Steiner Press, 1963) and Chretien de Troyes, Perceval, or the History of the Grail.

A seer such as the writer of the Apocalypse can already see the future evolution of humanity in the astral world. What will enter into evolution after the war of all against all is already being prepared. Those human beings called to carry evolution into the future, beyond the war of all against all, are already being prepared through the wisdom taught in Theosophy. In far-reaching ways, the spiritual stream of wisdom will become increasingly effective.

When the clairvoyant can observe the modern human being, it sees the etheric body extending a little bit beyond the upper part of the physical body. The etheric body of a man is feminine and the etheric body of a woman is masculine. The astral body, on the other hand, is a flowing structure, variable in terms of color and form, changeable according to the inner life. If we raise our hand the impulse to do so comes from the astral body. When we walk, when we cry or laugh—that is caused by an impulse in the astral body having influence over the physical body. However, what has the most essential influence on human beings is their I. The I works in an altogether roundabout way through the astral body.

In ancient Atlantean times and in the Lemurian age, human beings were not only able to stretch out their different bodies, but they could also extend and “puff” them up. At that time the physical body was only a very small inclusion; on the other hand, the etheric and astral bodies were gigantic. The astral body might look like one kind of animal but was constantly changing and soon resembled another. Human beings constantly changed their physical form according to the desires and impulses living within them. The air then was filled with thick foggy mists much thicker and water-filled than our mountain fog. The human physical body had the most varied colorings and forms; one could already see in its gelatinous substance indications of the physical organization, for example the blood system and the skeleton. Toward the end of Atlantis the air was cleared of thick watery masses. Only then could human beings become the creatures of air and earth that we are today. Atlanteans did not see the sun at all the way it is seen today; it was seen as the mighty ring of the sun. Because the air was never free of water, there were never any rainbows. Only after the separation of water and air were rainbows possible. The entire process of the Atlantean flood is portrayed in the story of Noah and the rainbow. (Genesis 9:12–17)

It was also necessary for the beings on the earth to pass through their stages of evolution at very different times. If a portion of humanity in the early stages of Atlantis had not wanted to descend into a “densified” physical body, then the human form would have remained as it was—with all the instincts, desires, and passions still expressed in the physical form. However, there were beings that became solid, hardened at that time. Animals are nothing more than beings that entered into a hardened, dense condition too early. What the human being carries in the astral body today in terms of desires and passions has come to expression in the physical body of the various animals. Each of the groups of animals developed a particular instinct, and is “congealed” or solidified in it. During the Lemurian age it was the mammals; they are human passions that have congealed into a rigid form. What we carry within ourselves presents itself as a picture in the various animals. With human beings, the instincts have been gradually refined and we can hide them in our heart. The lowest instincts of the human being were first to fall into the physical world during eruptions of natural forces in the earlier times of Lemuria. The apes represent, so to speak, the last lower instincts to fall or be pushed into physical matter before the soul of the human being was itself hardened in matter. With some animals, horses for example, we still find today as a peculiarity the etheric body of the head extending beyond the physical head. That was the case with Atlantean human beings. A certain point in the human etheric body moved into the corresponding part of the physical body only in the last third of the Atlantean age. Only then were human beings able to develop a physical form appropriate for the spirit.

There are sixteen groups of human instincts and passions and so too, are there sixteen groups of animals. Zoology will one day understand how these sixteen groups were gradually “precipitated out” of the spiritual world. We can easily say how the various parts of the mammal groups were created. The formation of hoofs, for example, occurred when, in a very special way, animal nature closed off from the outer world. Claws were created through aggression. The hoofed animals express a very different stage of evolution than animals with claws. We see just such a contradiction expressed in the forms of the centaur and the sphinx.

This is portrayed in the second part of Faust, a very important book from the occult point of view. The Sphinx encounters Mephistopheles and laughs at him because of his horse hooves, which are a sign of a hardened nature, a nature that has egotistically closed itself off from the world.

If we cut our finger we feel pain; this shows us the bearer of feelings, the astral body. Earlier, when the human being's entire nature was still soft, the hair growth was also permeated by astral forces. We are told of Esau that he was covered with hair; he was still retarded in his development and in his power of judgment. For this reason Jacob could trick him, because Jacob had already come further in the development of his power of judgment, of his I. There are forces again working outward in human beings today. The more the I has mastery over the astral body, the more the physical body can also be molded and transformed. Today we have our karma within us like a life account, with a balance of everything we have prepared in our various incarnations. But because the human being's physical nature expresses very little of the I, we carry our karma inwardly and unmediated. But later it will show itself on the human face. Humankind will evolve in the future so that its karma is carried on the countenance. No longer will the fact that a human being is born into a specific race or in a specific climate be decisive for external appearances. There will be rather a class of good people and a class of evil people. Let us understand Paul correctly, who said: “I live, but it is no longer I who live, but Christ in me.” (Gal. 2:20) What is called “receiving the Yahweh-Christ being” will later show itself in human beings externally. Today it is still possible to be a rogue and yet hide it; but in the future, human beings will carry the mark of their inner life on their foreheads.

Let us look at the human being after the war of all against all. We can think of him or her as someone with radiant, good features and a noble benevolent expression. This will become the fate of those who have taken in spiritual impulses at the right time. All moral, intellectual, and spiritual forces will, in the future, confront us visibly in the external features of a human being. What is taken in today will be sealed into souls. After the seventh age, after the war of all against all, they will be unsealed.

That is what the writer of the Apocalypse sees in the seven seals that will gradually be broken. The book with the seven seals is not intended to be like our books or like ancient scrolls. What is intended is a succession of events. The succession of epochs is the concept of the Apocalyptic “books” as, for example, the Evangelist Matthew speaks of the succession of generations, of the lineage of Jesus of Nazareth. Orders of succession are created in this way. The book tells us that the power of the lamb can break the seals.

That gives us an idea of what is intended with the seven seals.

We have seen that in our age we can write into our souls what will later appear in the human being externally. Just as seven successive cultural epochs can be listed in our time, so too, the seven ages of human evolution that will follow the war of all against all are portrayed to the writer of the Apocalypse, who can see into the future. He sees these seven ages in the seven seals. But he distinguishes clearly the first four ages. Every time a seal is opened one of the four horses with its rider appears to him.

The Apocalypse presents a clairvoyant vision of seven future ages. They are astral pictures of what one day will be. Human beings who will have taken in something of spiritual culture will have overcome their lower nature. They will then rule over the human instinctive nature. What human beings have overcome is expressed in the seal in the form of a horse. They will be victors over their lower nature through what they will have made of their souls. They will master their lower natures just as a rider masters a horse.

Everything we have experienced since the time of ancient India will appear again after the war of all against all. As epochs are repeated, the ancient Indian age will reappear first. Back then everything in the physical world appeared to the human being as illusion, as maya. At that time the soul became mature enough to achieve victory over everything in the sensible world. The fruit of this Indian age appears to the writer of the Apocalypse in the picture of the white horse. It is characteristic of the soul of the ancient Indian that the external world, material culture, appears as yet untouched by human hands. The rider with a bow is as innocent as bright sunlight. Like a conqueror he has earned the right, after the war of all against all, to be conqueror over his lower nature. But the lower nature is still present. The human being has grown together with it. This is portrayed in the second seal as the red rider. Here the soul no longer appears in a white garment of innocence. Thus, the victorious rider cannot serve as a picture of the human being in this age. He appears to us as one bringing the fruits of egotism. After the war of all against all he no longer appears in a white garment. Once again he takes peace away from the earth; once again he shows himself with a sword in the battle for existence.

Then we are shown the fruit of the third age, the Egypto-Chaldean culture, during which humankind learned to count and to calculate. The human being continued to descend deeper and deeper into matter, into the darkness of the lower nature. This is seen in the black horse with a rider holding scales. Weighing, measuring, and counting are expressed to the writer of the Apocalypse as a black horse, and the human soul is the rider with the scales. State institutions for the allocation of property according to intelligent social laws did not exist among human beings in the Persian culture. There were no such institutions in ancient India or ancient Persia. In ancient India, people still had faith in their Atlantean incarnations. In ancient Indian times, people saw their position in life as the consequence of what they had prepared in ancient Atlantis. They told themselves that they were in a certain caste because of the karma of humankind; they looked up to the higher castes and considered this to be a just arrangement according to the karma of individuals. But this division into castes was made increasingly impossible by the evolution of the human I. Distribution of property and goods began to be calculated chiefly through the use of intelligence in the Egypto-Chaldean age. Therefore, the fruit of this third age appears as the black horse and the rider with the scales, with which all thinking and human intelligence are weighed. In this way, what will appear as the fruit of our seven cultures after the war of all against all appears symbolically to the writer of the Apocalypse.

In the Greco-Latin culture, the fourth age conquered the beauty of the physical world. The Greeks idealized nature in their art; they beautified existence. How beautiful Greek sculpture and architecture appear to us in comparison to Egyptian art, to the Sphinx, to the Pyramids. But the Greeks became so fond of physical-sensible existence that the spiritual world became dark for them. Only through the event of Golgotha did light again penetrate into what for them had become absolute shadows. The soul had been completely thrown into chains in this fourth age. But the lower nature experienced a beautification; it received, so to speak, a cover of beauty and art. That is quite properly what is characteristic for the souls of this most beautiful age of the kingdom of earth. But for the souls themselves the fruit of this age means the same thing as death. From this age, which has given them mastery over external physical nature, the souls of human beings will reap the fewest fruits.

Then we come to the fifth age, when the Yahweh-Christ principle also illuminates souls between death and a new birth. Here souls become more alive. What happens in this fifth age? Through what a soul can assimilate through the Christ impulse, the astral body becomes brighter and more filled with light. We can imagine how an astral body that is permeated by the light of the I, that is totally illuminated by the I, appears when seen clairvoyantly. It appears to the writer of the Apocalypse after the war of all against all as a white garment. In the fifth age after the war of all against all, the soul will appear with an aura that is already illuminated by the light of Christ. [Gap in manuscript]

Those who already took up the Christ principle in the first era of Christianity suffered a great deal in terms of external physical martyrdom. But things are coming to a head in this fifth age. Through the Rosicrucian-Theosophical spiritual stream, the Christ impulse will be taken into selves that are increasingly selfless—and taken in with increasing understanding. Its followers will achieve, through spiritual development, ever higher stages of spiritual life.

But another stream sharply opposed to this is working, through a certain cultivation of the I, to drive the I constantly deeper into materialism. Its goal is that materialism should finally conquer the human personality. A result of this impulse is that all external, practical life is detached from the individual, becomes materialized. This happens, for example, through the activity of capital in joint stock companies, which is increasingly detached from any individual human personality. The personal diligence and hard work of individual human beings will become increasingly unimportant. Stocks or shares in companies are the path to materialization in this branch of practical human life.

We see materialism increasingly getting the upper hand. More and more the tendency will be that the spiritualized human personality will have to contradict the prevailing materialism. At the end of our age, this sharp opposition to materialism will appear as a humanity that has been outwardly vanquished. The people who will be put to death for the sake of the Word will have to suffer much. But they will be the most important cultural force after the war of all against all.

With the community at Philadelphia the sixth age will begin. Except for these spiritual human beings the rest of humankind will be entirely wrapped up in the social life, submerged in the materialism that will be constantly growing stronger. People will master the forces of nature to a high degree, as we have seen with wireless telegraphy and aeronautics. It is not without consequences whether the air is filled with spiritual thoughts or with thoughts of material needs. This will engulf our entire planet. We are looking into an age when humanity will intrude in large measure into air and light-filled space. What will be the fruits of this age? Seen in their true form it can be said that these electromagnetic waves will work back into the forces of the earth during a certain age. Then, according to good and evil, earthquakes and earth tremors will appear as the effects of human deeds. “When he opened the sixth seal I looked, and behold, there was a great earthquake; and the sun became black as sackcloth ...” (Rev. 6:12) When the feelings of human beings are carried into the air, they change all of nature and something like a meteor shower appears. In this way human beings unleash the forces of nature, but their achievements do not go unpunished. When we see this, it appears at the same time that humanity finds its own destruction within these unleashed forces of nature. But those who unite themselves with the spirit appear as the sealed human beings. Such people must take into themselves the teachings that concern the spirit and can reach humanity.

What human beings take into themselves as spiritual substance and teaching will be their soul and spiritual life blood in the future. It will be the light that will ray forth from them as spirit. The human being stands firmly as on two feet—one foot on the Atlantean, the other on the post-Atlantean culture, as it were: on water and on earth. But humankind must take in wisdom, like swallowing a book. This figure points toward the spiritual world, he gives the book to the writer of the Apocalypse. He is supposed to swallow it. It will be indigestible for the lower human being but like honey for the higher, when it is not read but swallowed. Human beings equipped with modern logical thinking who have also become clairvoyant through occult training can also experience what the writer of the Apocalypse described. They can see the visions of the writer of the Apocalypse in the Rosicrucian seals. The seal with the two pillars is portrayed in the tenth chapter of the Apocalypse.

We have seen how the writer of the Apocalypse indicates that in the fifth age, after the war of all against all, people will appear in white garments, that the sixth age is characterized by the earth's enduring great tremors and earthquakes as the result of materialism, and that spiritual human beings will be the sealed ones.

We must point out that just as the angels or angeloi underwent their human stage in earlier planetary incarnations, humanity must also ascend through its development. What confronts us today as nature is the achievement of the gods. In the future, the human being will also accomplish divine spiritual deeds. We are speaking of the time when the human being will already have begun to work with magic from the periphery of the earth out of the realm of the invisible. However, in contrast to the sealed human beings there will also be those who have chained themselves to matter. These materialistic people will have been pushed down. This is why the writer of the Apocalypse sees the spiritualized people hovering above with the others bound to matter below. He sees this very clearly the moment the seventh seal is broken to reveal a vision of the future.

Then comes the next epoch of seven ages. Here the writer of the Apocalypse sees devachan and hears it prophetically proclaimed in the blowing of trumpets. Human beings will look down upon the earth itself as it becomes increasingly material; only the coarsest humankind will have consciously reacquired clairvoyance. In the age of the trumpets the Lemurian age will resurrect; human beings will be close to God, they will have completely spiritualized themselves. In the Lemurian age the earth still existed entirely within the element of fire. Human beings lived in fire before descending into a dense bodily nature—this will be repeated in a spiritual state. When the seventh trumpet sounds forth a kind of blessed state will come upon humanity. Then we come to a repetition of the time when the sun was separated from the earth. The human being, together with the earth, will have advanced to the time when the sun again unites with the earth. The earth will pass over into what is called an astral state. Human beings able to live in the astral world will raise up the finer part of the earth and then be united with the sun. The portion of the earth that has remained coarse will be united with the moon to form a new kind of moon. The kind of conditions prevailing during the Hyperborean age will enter in again, but at a higher stage of evolution. This is characterized by the woman clothed with the sun and having the moon at her feet. The beasts that rise up out of the sea or fall from heaven also belong to this whole stream of evolution that is pictured, as if captured in a moment of time. (Rev. 12:1–13:10)

Zarathustra also referred to the Christ being, who has been working in the central regions of the earth from the event of Golgotha onward. After working on the earth from the sun in earlier times, he has united with the planet earth. It is the power of Christ that has descended from the sun and retrieved the useful part of earthly humanity, uniting it with the sun again. But he has an adversary—every such being has an adversary. Christ is the good spirit, the intelligence of the sun; the adversary is the demon of the sun. Certain forces that are constantly working on the human astral body come forth from the demon of the sun. This demon of the sun is the opponent of the Christ spirit and is called Sorat. Earlier, in cabalistic sections of occultism, the custom of writing letters with numbers prevailed. The letters of the name Sorat, the demon of the sun, have the value 666. In the picture found at Rev. 13:11 – 18 the sun demon becomes visible.

It has two horns like a lamb. The writer of the Apocalypse describes the sign of the beast. Already at the beginning of the Apocalypse he clearly stated he was describing everything in signs and then adds: Wisdom is necessary in order to solve this riddle. In this way, the number of the beast has been explained in occult schools by real experts who do not explain it materialistically. We hear how the worst and coarsest elements are thrown out and how the noblest, spiritualized portion of humanity remains united with the sun. The newly spiritualized human body can then again be a temple for the soul.

In our survey of the evolution of our planet we have seen that the earth will again be spiritualized, that human beings can participate in this evolution and that they will again be able to return to the sun. Evolution leads to a constantly increasing spiritualization, to a higher condition, to the devachanic state. All those beings who are too stuck in their materialization will not be able to participate in this spiritual earth. First, everything must pass over into an astral condition. But the coarse, material elements of humankind and the base substances in the lower kingdoms enter with human beings into a kind of lower astral world. This could be called the sub-physical astral world. We have, then, devachan, the astral world, the physical world, and the lower astral world. This lower astral world is also working in opposition to our evolution today. It is ruled by the spirit Mammon,¹ that is, the spirit of hindrances. He is a power of the lower world.

All the beings who cannot rise up into the higher world must go down into this lower world. All the higher beings, after the age of the seven trumpet calls, will enter into a state of the earth united again with the sun.

Certain beings have passed through their human state on every incarnation of the earth: the angels during the moon stage, the archangels on the old sun, the good Asuras, also known as archai or primal beginnings, on old Saturn. There are also beings who did not complete their development. Such beings existed, for example, on the moon; these beings were then transplanted to the earth. They were higher than the human being but, at that time, had not yet reached the stage of humanity. These are the luciferic spirits. They have entangled the human being ever deeper in matter; they became connected to humankind in the Lemurian age. The human being would have gone through his evolution in a higher sphere if the luciferic spirits had not united with that evolution. But human beings can thank them for something good: their freedom. The luciferic spirits made, so to speak, a sacrifice for the good of humankind when they united their evolution with the earth and remained behind.

But Saturn, Sun, and Moon occurred before the middle of the earth's evolution. Those beings who remained behind before the midpoint have made an offering, a sacrifice. However, those who remain behind from now on, after the middle of the earth's evolution, merely represent a hindrance, not a sacrifice. The luciferic spirits have also brought humanity something positive. They have permeated the human astral body and thereby have brought us to independence.

If we consider that the human physical body was prepared for the human being during the ancient Saturn state, the etheric body during the Sun state, the astral body during ancient Moon, then we see how, in its way, this physical body is the most perfect member. It is the most evolved. If we could look into the miraculous structure of the physical heart, or the brain that is structured and organized with so much wisdom that physical science has not yet solved the riddles it presents, we would recognize this. The astral body is, indeed, a higher member but far less perfect; the etheric body has been perfected more than the astral but less than the physical. The I is the least perfect of all. For example, how little does the I understand the structures of the physical body. This is even precisely described in the Bible where it is said: “... then the Lord God formed man of dust from the ground and breathed into his nostrils the breath of life; and man became a living being ...” (Genesis 2:7) This happened during Lemurian times. At that time luciferic beings worked into the astral body of the human being. However, it was just by doing this, by slipping into the astral body that they caught up with what they themselves had neglected in the past. What they should have accomplished on the Moon they went through vicariously within the human being.

When the sun will have again united with the earth, then human beings—through the fact that they will have purified their instincts, desires, and passions—will redeem the luciferic beings. The luciferic beings who do not go on to the Sun remain in their original condition. They then appear as expelled into the evil, lower astral world. This is the ancient snake and it emerges as the first dragon. Therefore, when the earth enters the sun, a dragon appears. But there are yet other beings left behind: such human beings who could not prevent themselves from dropping back into animality, who remain slaves to their animal instincts. While the other human beings go to the sun, these will form an evil power over and against the higher. These form the second monster, and the writer of the Apocalypse says in his exact fashion: The luciferic dragon appears in heaven because he comes from higher worlds; the second beast arises from the sea—this consists of the souls of animalistic human beings who have remained behind. (Compare: (Rev. 12:3–13:10)

We have still a third vision, that of the black magicians. They do not remain stuck in animality; they develop spiritual abilities. In full consciousness they have turned away, and provide a bodily incarnation for Sorat. That will be the incarnation in flesh of the demon of the sun.

But then we see how the earth emerges from the sun yet again in the future. If the spiritual human beings were to remain united with the sun forever, then the other human beings who, without guilt, had remained behind in animality would never he saved. So, these spiritualized people come forth once more and unite with what has fallen out of evolution in an attempt to save these backward souls. When the earth began its existence as “earth” it had to briefly repeat the Saturn, Sun, and Moon conditions once again. It went through recapitulations of those conditions before it became the present-day earth. Now, when actual earth conditions prevail, it must prophetically mirror the future embodiments of Jupiter, Venus, and Vulcan. In this way the earth goes through seven states during its actual earth condition. These states are usually called “rounds.” During the prophetically mirrored Jupiter state, the earth will actually unite with the sun. On this Jupiter-Earth all the great cultural ages will appear again—with the seven intervals between them—but they will be far less sharply delineated. On this Jupiter-Earth, many beings still have the possibility of being saved, even the black magicians.

This will also be the case on the Venus-Earth, when we have a sixth planetary interval. Here also the beings that have remained behind will stubbornly struggle against help; but this Venus-Earth will at last be decisive.

Then, on the Vulcan-Earth, nothing more can be saved. On the Venus-Earth the last moment for salvation has come in the last sub-epoch. That is why the ancient cabalists formed the word “Sorat,” because the number 666 is contained within it. That is also the number of those human beings who, out of their own cunning free will, have become black magicians by placing spiritual forces in the service of their own egotism.

The first dragon is not a human being. It came out of the spiritual world. The second dragon is ascribed to animalistic nature but in a fundamental sense the Bible ascribes this number of the third group to human beings. So the number 666 is not a sign of the beast but a human number.

The Apocalypse is an outline of the whole of evolution. Venus-Earth is portrayed to clairvoyant sight in such a way that there is not much hope for those left behind. Human powers at that time will not be capable of very much. That is why everything appears so desolate and the worst vices will reign there in the most depraved ways. They must be expelled during the Venus state of the earth. On the Jupiter-Earth there are still many, many who will allow themselves to be saved and who will unite with the sun.

But during the Venus-Earth evil must be overcome and driven into the abyss; that is the “Fall of Babylon.” (Rev. 17–18) The people who have been saved can develop themselves further to a new sun state. What has been cleansed and purified will arise for the Vulcan-Earth.

Human beings today are already creative on the earth. They can force the lifeless forces of nature to serve them. They can build cathedrals, they can sculpt marble. Today they are masters of lifeless nature. Even though Raphael's paintings of the Madonna are falling to dust, even though the external physical world is passing away, what the human being achieves in terms of art during the evolution of the earth will one day resurrect in a different form. The crystals we see today were once forms worked out by human beings during the old Moon embodiment of the earth, in a way similar to how we create and form artistically today. What the spirits once achieved in infinite ages of time now grows out of the earth; today it rises up. So, too, the matter of Raphael's Madonnas will also rise up. In the distant future, everything that human beings now create will rise again with the brightness of crystals. The place that humanity has prepared and will find waiting is called the “New Jerusalem” by the writer of the Apocalypse. A new world will arise, inhabitable by human beings who will have achieved the requisite state of maturity. In a new state, in the Jupiter existence, they will find the place where, out of love and out of human work, peace will reign.

• 1. Through Ahriman.

We cannot discuss everything that could be said in connection with the Apocalypse, for then we would have to speak for years. In these lectures we can only give a kind of sketch, and some explanations that can help us understand this mighty work. Today we would still like to point out some particularly important things. We begin by returning to a specific question of human evolution.

Every age between the Atlantean catastrophe and the great war of all against all has its own unique task for our development. In a new incarnation a human being never has the same task as in the last one. From incarnation to incarnation new tasks approach us, and so this post-Atlantean evolutionary age has worked on human beings in a special way. The whole epoch of earth evolution exists to make human beings fit particularly to develop the human I. In the last third of the Atlantean age, human beings were first equipped to draw the I toward the physical head. That is, the I, the spiritual basis for the experience of self that was only like a seed at the time, was pulled “down” toward the physical body, specifically, toward the human head. But the most significant impulse to have an effect on the I came through the event of Golgotha. All the preceding epochs had already worked in that direction. When we look back at the last third of Atlantean evolution we see that a certain point in the etheric head and the physical head did not then coincide, whereas today the etheric body of the head is approximately the same as the physical head. Because of this, human beings gradually came to develop their I, their sense of self. The rest of Atlantean evolution was used to make the human being fit to be a proper bearer of the I. Even at the end of Atlantean culture the brain was entirely soft, more or less like that of a hydrocephalic today, as part of an atavistic inheritance. The physical brain could only become firm enough through the arrival of the etheric brain. Still, even when the etheric head had fully entered the physical head in the ancient Indian age, it was not yet possible for this head to be a perfect bearer of the I. For this reason the ancient Indians longed for the spiritual world and had to be educated so that the I could gradually develop in them.

To begin with, the human being consists of the four members: physical body, etheric body, astral body, and the I. However, if we wish to investigate post-Atlantean evolution more precisely, we must also consider the ninefold aspect of the human being. This is the difference between the oriental and the northern mystery teachings. The I works to transform the astral body into manas or spirit-self, the etheric body into budhi or life-spirit, and the physical body, through breathing, into atma. In other words, the I transforms the astral body, the etheric body, and the physical body. But before this can happen consciously, it must have taken place through higher beings.

Today the conscious transformation of these members occurs only in schools of initiation. For example, in the last third of the Atlantean age the physical body was transformed to the point that it could be a bearer of an I, but this occurred unconsciously. What was transformed in the astral body is called sentient soul, the etheric body transformed in this way is called the intellectual soul, and the physical body thus unconsciously transformed is the consciousness soul. And only when human beings have developed the consciousness soul can the spirit-self gradually—and at first, unconsciously—be woven into them.

In the cultural epochs of our earth evolution, manas is gradually being formed and slipped into the astral body. After it has been prepared in the last third of the Atlantean age, the consciousness soul must again be transformed by the Yahweh-Christ principle in the next cultural epoch.

In the ancient Indian age the etheric body was permeated by the I, which by then had moved into the human being. In the ancient Persian age the astral body was permeated by the I, in the Egyptian age the I permeated the sentient soul; in the Greco-Latin age the intellectual soul was permeated by the I, in our culture, the I permeates the consciousness soul. In the age of “Philadelphia” the I will permeate the spirit-self, or manas. Then the human beings who, through theosophical-spiritual teachings, have made themselves capable of recognizing Christ will be in a position to see him in a new form of existence—in his delicate etheric body—for he will come again.

The I will be educated through wisdom, through Theosophy, so that it receives manas or spirit-self and will be able to recognize Christ again. Theosophical teachings have been given to humankind not in order to agitate for Theosophy but rather because they were necessary.

In the age represented by the seven seals something like a shower of meteorites will occur, caused by increasing materialism, and some human beings will ascend to a spiritual state. What the spiritualized human beings have acquired through their efforts in our post-Atlantean age will completely permeate them within. When, in the age of the sixth seal, everything that the human being has in terms of sentient soul, intellectual soul, and consciousness soul has been worked into the other members, human beings will have achieved the ability to create an external imprint of their inner life in their gesture, features, in their whole life. Because they have worked on their development they will be able, in the fourth, fifth, and sixth ages in the epoch of the seals, to use these three soul forces—the sentient, intellectual, and consciousness souls—to permeate and work on themselves in order to take in manas.

When the human being has gone through a cycle fully, so that nothing more remains to be done, this is characterized in occultism with a “0” or zero. Therefore, human beings will have permeated the three with four. For the next age, this permeation of the three with the four is expressed by multiplying three by four; they have gone through three cycles, that is through three zeros. This is expressed thus: twelve with three zeros: 12,000. “Then I saw another angel ascend from the rising of the sun, with the seal of the living God, and he called with a loud voice to the four angels who had been given power to harm earth and sea, saying, ‘Do not harn the earth or the sea or the trees, till we have sealed the servants of our God upon their foreheads.’ And I heard the number of the sealed, one hundred and forty-four thousand sealed, out of every tribe of the sons of Israel, twelve thousand sealed out of the tribe of Judah, twelve thousand of the tribe of Reuben ...” (Rev. 7:2–5) Then the various groups of people who have matured will be united in the community of Philadelphia for mature brotherhood when every soul will feel for others. All those who have been separated out of the various groups can now be multiplied together because they will live within one another. Their life together will be such that they will not disturb one another, such that one soul will work into another soul in complete harmony. Twelve times 12,000 gives the number 144,000.

These are the people who will constitute human society in the age of the sixth seal. The writer of the Apocalypse knows the secrets of all evolution, and he tells them in a language generally little understood. He does this because human beings will be able to develop their consciousness soul precisely through the exertion of energy required to penetrate such riddles. What today is presented as Theosophy is appropriate for the present age. In later ages an entirely different form of wisdom will be given. The souls who are preparing themselves by taking in Theosophy will take in new forms of wisdom in the next age. What is exoteric culture today was mystery wisdom in ancient times.

In all the ancient mysteries there was a last stage wherein the student experienced the mystery of Golgotha. Therefore, the coffin in which the student experienced the crucifixion, the laying in the grave—and out of which, experienced the resurrection—this coffin was given the shape of the cross. Since the mystery of Golgotha, this fact has become exoteric.

The conservative attitude has always been opposed to making the esoteric exoteric. Hence, Christ was seen as someone who makes the esoteric manifest. But when the time for it has come, the esoteric must always be made manifest. Had we been able to follow the writer of the Apocalypse to the place where he spoke to his disciples, we would be able to hear what is spoken to us today.

In the age when the sixth seal is broken the “people of twelve” will appear. The salvation of the “great whore of Babylon” will also occur in the sixth age. In this sixth age the earth will have repeated the Saturn, Sun, and Moon stages, as well as the earth condition itself and Jupiter-Earth. On Venus-Earth the earth will finally have the five rounds behind it. Then the sixth state will have come. Nevertheless, the Vulcan state for the chosen will not be present yet. For this reason we read [“And there are seven kings: five are fallen, and one is, and the other is not yet come ...”] “... five are fallen ...” and the remnant that has maintained itself: “... one is ...” and the seventh: “the other has not yet come.” (Rev. 17:10) We see how we again find the messages of the writer of the Apocalypse in Theosophy.

But those who have proven themselves to be immature in the age of Venus-Earth, who have placed themselves under the rulership of Sorat, must now isolate themselves on a special sphere of earth while the other seven proceed downward and again upward. Thus the colony of Sorat falls away. The black magicians inhabit this eighth sphere, which goes to the left and away, and the beast gives a home to all that thus falls away: that is the eighth state. In this way we can find all the teachings of Theosophy in the Apocalypse.

The more humanity advances, the more energy is necessary in order to spiritualize those who have been left behind. For this reason those who are the most deeply initiated, Moses and Elijah, are called. Powerful forces are needed. Because they were already deeply initiated, they will be able in that distant future to stand so high that they will be able to work in a very special way. However, karma is a law to which all are subject; therefore, those who were initiated before the event of Golgotha must make up for the following.

The three and a half days required for initiation in ancient times were lost days in the initiates' development. Initiates had to leave their bodies during these three and a half days. Therefore, the I could not work on the transformation of its physical body, its etheric body, and its astral body. For this reason, in the future they must leave their physical body to the external world for three and a half days. Hence, we read, “For three days and a half ... gaze at their dead bodies.” (Rev. 11:9) Even the deeds that are sacrifices for humanity must find their cosmic compensation.

In this way spiritual seers have spoken to other spiritual seers through the millennia and we find all of this again even unto the names in the Apocalypse. As Paul said, “... it is no longer I who live, but Christ who lives in me.” (Gal. 2:20) This, too, we find again in the Apocalypse. The I is permeated by Christ. The one who can fructify the I with his name is the Christ: “... and he has a name inscribed which no one knows but he himself.” (Rev. 19:12)

We are also told that the earth will be spiritualized in the New Jerusalem. There will be no external sun present then; the corresponding spiritual beings will provide the light. We read, “And the city has no need of sun or moon to shine upon it ...” (Rev. 21:23)

The writer of the Apocalypse always shows the evolution of humankind in pictures. He sees the leader who was first proclaimed as Vishva Karman, and then as Ahura Mazdao, and he points to him, to Christ.

In order to illuminate what is found in the Apocalypse, we must refer to the transformation of organs that are developed in human beings into other forms. They now have the ability to change their forms.

The heart muscle is distinguished from other muscles under our voluntary control by the fact that the heart is an involuntary muscle, and yet is striated in the same way as voluntary muscle. The heart is on the way to becoming an organ with entirely different functions. We see this indicated in the structure of the muscle.

What comes forth from the voice box will become increasingly powerful. What we speak forth in order to express our thoughts shapes the air—already now it forms it according to how we think. But the word will become increasingly powerful. One day the human being will create the human being's equal through the word that comes forth from the larynx. The one who has the sword coming forth from his mouth is an indication of the being who is the alpha and the omega.

The lamb, who will be the lord over the lower nature, forms one of the seals. Sorat is as if expelled in the eighth sphere by the woman who shows us another seal of the Rosicrucian. The seer can also see this in the spiritual world. In this way, these Rosicrucian seals have an awakening effect when we meditate upon them with understanding.

We have seen how we must understand ancient religious texts literally, taking them at their word. Theosophy is the only possible commentary for the Apocalypse and it should prepare the community of Philadelphia. It is therefore within the plan for the evolution of the earth that Theosophy exists. Therefore, at various locations on the earth, great individualities are at work to give Theosophy to those able to receive it.

In the course of these lectures we have said repeatedly that Christianity constitutes the decisive midpoint of human evolution. All religions have their right to exist—they were partial revelations of the Logos—but none has changed the face of the world as much as Christianity. One can feel this influence in the words of John's Gospel, “Blessed are those who have not seen and yet believe.” (John 20:29) The words, “those who have not seen,” refer to those people who had no knowledge of the mystery religions. An essential part of the ancient mysteries is made public through Christianity, for example, the most important commandments concerning morality, and the teaching concerning the immortality of the soul through resurrection or rebirth.

Before Christianity, one could see super-sensible truth in the revelations, rites, and dramatic presentations of the mysteries. Now, however, one can believe in the super-sensible thanks to the divine person of Christ. There had always been a difference between the esoteric truth known to initiates, and its exoteric form—appropriate for the great masses—which came to expression through the various religions. The same holds true for Christianity. What is found in the Gospels is the new good tidings, promulgated for all to hear. But there was a deeper teaching. It is contained in the Apocalypse in the form of symbols.

There is a way to read the Apocalypse that can be made public only in our time. It was cultivated in the Middle Ages in the occult schools of the Rosicrucians. At that time historical questions concerning the book were considered unimportant. These were questions concerning its composition and the identity of the author; in short, all that which occupies the sole interest of theologians today, who seek nothing more than historical facts in this book. Modern critical theology knows only the external shell of this book and ignores the kernel. The Rosicrucians stayed with the prophetic aspect, the eternal truth of the book.

Occultism is not usually concerned with the history of a single century or a single era, but rather with the inner history of human evolution as a whole. This is true when it delves into the first manifestations of our planetary system, when it looks into the distant past at the vegetative and animal conditions of humanity, and when its perspective expands over millions of years forward to a future when humanity will have become divine. The earth itself will have changed then both in form and substance. But how can the future be guessed? Is prophecy really possible? It is possible because all that is to take place physically in the future already exists in seed form in the womb of the archetypes whose thoughts form the plan for our evolution. Nothing appears on the physical plane that was not already planned and preformed in general outline in the region of devachan. Nothing happens in the depths that did not exist before in the heights. That is the way things are realized. They depend upon the freedom and initiative of the individual.

Esoteric Christianity is not based on vague and sentimental idealism but rather on a concrete ideal that originates in knowledge of higher worlds. This is the knowledge that the writer of the Apocalypse had, the great seer of Patmos, who sketched the future of humankind in Christian perspective.

Let us consider this future according to the laws of world creation just described. The Rosicrucians first revealed to their pupils some visions from the past and the future. Then the pupils were given the Apocalypse to interpret these visions. Let us do the same and observe how humanity has become what it is, and what future will open for it.

We have, for example, spoken of the ancient Atlantean continent and of the Atlanteans whose etheric body was far more developed than their physical body. Their preliminary consciousness of self, their I-consciousness, came to them only at the end of their culture. The successive post-Atlantean cultures were: First, the pre-Vedantic culture in southern Asia, in India. That was the beginning of the Aryan cultures; second, the epoch of Zarathustra, including the culture of ancient Persia; third, the Egyptian culture, the epoch of Hermes, to which are attached the Chaldean and Semitic cultures. The first seeds of Christianity were sown during this age in the womb of the Hebrew peoples; fourth, the Greco-Latin cultural epoch that experienced the birth of Christianity; and fifth, a new epoch was prepared at the time of the mass migrations and wars of conquest in the fourth through the sixth centuries.

The legacy of the Greco-Latin culture was taken over by the northern races: Celts, Germans, and Slavs. This is the epoch in which we are now still living. It is a slow transformation of the Greco-Latin cultural heritage brought about through the powerful element of the new peoples under the mighty impulse of Christianity. This impulse has also been mixed with the leaven of the East brought to Europe through the Arabs. The actual goal of this cultural epoch is to adapt the human being fully to the physical plane. This occurs when our reason, our practical commonsense is developed and our intellect delves into physical matter in order to understand and master it. In the course of this hard work, this astonishing achievement that has culminated in our time, human beings have momentarily forgotten the higher worlds of their origin. By comparing our spiritual soul constitution with that of the Chaldeans, for example, it is easy to see what we have won and what we have lost. When Chaldean magicians observed the heavens, which present for us nothing more than a problem in celestial mechanics, they had an entirely different idea, an entirely different feeling, one could say, a totally different experience than we. Where a modern astronomer sees nothing more than a soulless machine, the ancient magicians felt the harmony of the heavens depths as a divine, living being. When they observed Mercury, Venus, the moon, or the sun, they saw not only the physical light of these heavenly bodies, they perceived the planets' souls as belonging to living beings, and they felt their own souls in connection with these great beings of the firmament. They perceived the influence of heavenly bodies as attraction and repulsion, like a wonderful concert of streaming, flowing divine will; and the symphony of the cosmos sounded forth in the magicians like a harmonious echo of the human microcosm. In this way the music of the spheres was a reality that united human beings with heaven.

The superiority of the modern scholar is rooted in knowledge of the physical world, of matter. Spiritual science has descended to the physical plane we know so well. However, we must now be concerned with again achieving knowledge of the astral plane through clairvoyance.

This descent into matter was necessary for the fifth epoch to fulfill its mission. Astral and spiritual clairvoyance had to be veiled so that the intellect could develop itself on the field of the sense world through minute, mathematical observation of the physical world.

Now we must supplement natural science with spiritual science. Here is an example: Ptolemy's map of the heavens is usually placed next to that of Copernicus and then the former is declared to be false. This is, however, not true. They are equally justified. Ptolemy's map is concerned with the astral plane wherein the earth forms the center point of the planets and the sun is itself a planet. Copernicus's map is concerned with the physical plane where the sun is in the middle. All truths are relative according to time and place. Ptolemy's system will be rehabilitated in an epoch yet to come.

After our fifth epoch another will come, the sixth, which will be related to ours as a spiritually minded soul is related to a rationally inclined soul. This epoch will bring genius, clairvoyance, the creative spirit, to development. How will Christianity appear in the sixth epoch? There was a harmonious union of science and faith for the ancient priests of the pre-Christian age. Science and faith were one and the same thing. When the ancient priests observed the firmament they knew and felt that the soul was a drop of water that had fallen from the heavenly ocean and had been led down to earth by immeasurable rivers of life that flow through space. Today, when our sight is directed only to the physical world, faith needs a free space, a religion. For this reason science and faith are separated. The faithful reverence of the person of Christ, the god of the human being on the earth, has for a certain time taken the place of occult science and the mysteries. But the two streams will be united in the sixth epoch. The mechanical science of the physical plane will be elevated to the heights of spiritual creative power. That will be gnosis or spiritual knowledge. This sixth epoch will be radically different from ours. Great, tumultuous catastrophes will precede it, for the sixth epoch will be just as spiritual as ours is materialistic, but such a transformation can only occur through great, physical upheavals. Everything that will be formed in the course of the sixth epoch will call into existence the possibility of a seventh epoch which itself will form the end of these post-Atlantean cultures and will know completely different conditions of life from our own. This seventh epoch will end with a revolution of the elements, similar to the one that brought an end to the Atlantean continent. The condition of the earth that will then appear will have a spirituality prepared through the last two post-Atlantean epochs.

The Aryan cultures encompass seven great epochs. We see the laws of evolution slowly unfolding. Human beings always carry within themselves what they will see around them in future times. All that presently exists around us actually came forth from us in preceding ages when our being was still united with the earth, the moon, and the sun. This cosmic being, from which the present human being together with all the kingdoms of nature have arisen, is called in the Kabbala, “Adam Kadmon.” All of the manifold forms of men and women presently represented by ethnic groups and races were contained in this human archetype.

What human beings possess today as their inner soul life, their thoughts, their feelings, will similarly be revealed externally and become the environment in which people live. The future resides in the hearts of men and women. The choice is ours to decide for a future of good or of evil. Just as it is true that the human being once left behind something that then became the world of animals, so too, what is evil in the human being will one day form a kind of degenerate humanity. At the present time we can more or less hide the good or evil within us. A day will come when we can no longer do this, when the good or the evil will be written indelibly on our forehead, on our body, and even on the face of the earth. Humanity will then be split into two races. In the same way that we encounter boulders or animals today, in the future we will encounter beings of pure evil and ugliness. When a human being's facial features become an expression of that individual's karma, then people will separate themselves according to the stream in which they apparently belong. Everything depends on whether human beings have conquered the lower nature within them or whether this lower nature has triumphed over the spirit.

Beginning in the past we can see the lines of a future reality beginning to form. To the extent that we are prepared to understand the past and to work in the present we can realize the ideal of this future reality. A new race will be formed that will constitute the connecting link between present-day humanity and the spiritualized human being of the future. But one must distinguish between the evolution of races and the evolution of souls. It lies within the freedom of every single soul to develop itself toward this external form of a race, whose character corresponds to the good that it will incarnate. Individuals will belong to this race only through the exercise of their free will and through a great exertion of their soul forces. Membership in a race will no longer be forced upon a soul, but rather it will be the result of an individual's evolution.

The meaning of Manichean teaching is that, from now on, souls should prepare themselves to transform into good the evil that will appear in its full strength in the sixth epoch. Indeed, it will be necessary for human souls to become strong enough to protect, through a spiritual alchemy, the good from the evil that will come to light.

The evolution of our planet earth will lead it back through the former phases of its development in reversed order. First the earth will unite with the moon, then a union—a reunion—of this mixed-world body with the sun will occur. The reuniting of the moon with the earth will coincide with a high tide of evil on the earth. In contrast to this, the union of the earth with the sun will mark the beginning of blessed happiness, the reign of the chosen people.

Human beings will bear the mark of the seven great phases of earth evolution. The book of the seven seals spoken of in the Apocalypse will be opened. The woman dressed in the sun and with the moon under her feet is related to the time when the earth will be united again with the sun and the moon. The trumpets of the last judgment will sound forth, for the earth will have arrived in a devachanic condition, where tone, not light, will rule. The end of earthly evolution will stand in the sign of the Christ principle that will permeate all of humankind. Human beings will have become similar to Christ; they will gather around Christ like a multitude around the lamb, and the New Jerusalem will arise as the fruit of this evolution. It represents the crowning of the world.

The inflation of pictures and of sounds during the twentieth century is greater than at any other time in the history of humankind, whereas a conscious relationship to seeing and to hearing seems to be diminishing rapidly. Human beings drown in pictures and sounds, becoming dulled in the process, and yet experiencing an uncanny feeling if only the natural world surrounds them and all grows silent.

Rudolf Steiner draws attention to the fact that although the gesture of this hunger for pictures appears today in a distorted form, it nevertheless indicates a future condition in which humanity will have developed the “conscious picture-consciousness” that at the present time only spiritually advanced human beings can call upon. In this state human beings will be able to perceive in totally awakened consciousness not only what appears to the physical senses but also the spiritual configuration that lives behind and in a thought, for example, or a feeling or even a will impulse.

Inwardly, human beings tend to sense their own spiritual future, and this tendency often lies behind artistic impulses that seek to express the deeper secrets in human and divine existence. Through many centuries since St. John, “the disciple whom the Lord loved,” received the Revelation on the island of Patmos from the resurrected Christ Jesus, artists have depicted the content of these Revelation pictures in many forms, such as in the seventy-four miniatures of the Trier Apocalypse from the ninth century and the well-known Dürer Apocalypse. And yet the Apocalypse of St. John has remained essentially undeciphered for modern consciousness, although it seems clear that it contains mysteries concerning the past and future evolution of humanity.

From 1901 to 1909, Rudolf Steiner gave lectures in which he illuminated many aspects of the Revelation of St. John. The lectures on this theme from 1907, contained in the present volume, were held just prior to the large international Congress of the Theosophical Society in Munich. It was during this congress that it became clear to all members that Rudolf Steiner's spiritual direction and intentions were deeply and decidedly connected with esoteric Christianity. In these lectures, in those of 1909 in Oslo, also printed here for the first time, as well as in the lectures in Nürnberg in 1908, “The Apocalypse of St. John,” Rudolf Steiner serves human beings at the end of the twentieth century as a timely revealer of mysteries that must be grasped soon if humankind's earthly and spiritual development is to progress in an upward direction. We can be grateful that these lectures of 1907 and 1909 to the English-speaking world have become available through this translation so soon after the first publication in German. They hold many a key which may unlock crucial doors for an understanding of the final years of the twentieth century.

December 1992
VIRGINIA SEASE
Goetheanum, Switzerland

Although the struggle between good and evil is described throughout the Bible, perhaps the most dramatic and esoteric images of this battle are contained in the Apocalypse. John the Evangelist, to whom these visions were entrusted at age ninety-seven, had been preparing for them all his life. Known to the high priests as Lazarus, a brilliant young nobleman in Jerusalem, he was educated in the wisdom of the Jewish traditions. He was then the first to be initiated by Christ when, at age thirty-three, he was raised from the dead at Bethany. Later known as the “disciple whom Jesus loved,” he was the only one of the twelve disciples strong enough to be present at Christ's crucifixion. His work and suffering on behalf of the nascent Christian church through the next sixty years eventually led him to imprisonment on the island of Patmos during the reign of the Roman Emperor Domitian (A.D. 81–96).

The visions recorded in the Apocalypse were given to him during this imprisonment with instructions that he write them down for others. They are intended to encourage, admonish, instruct, strengthen, and inspire us in the great battle against evil that will continue into the distant future. As in any protracted battle, knowledge of the adversary's plans, indeed, knowledge of one's own leaders' strategic intentions, is essential. In the past the Apocalypse has sometimes been used to inspire fear and to motivate human souls to strive to be better Christians. But such use constitutes misuse. Fear is a tool of the adversary powers, not of Christ and his followers. The Apocalypse received by John is nothing if not a Christian book, and when properly understood, expands our conception of Christianity to cosmic proportions again.

It reveals in images, that is, a kind of picture language, the deepest secrets of earthly and human evolution. John was instructed to pass these images on to humanity so that, through knowledge, we can be better equipped to evolve spiritually and meet the unfolding power of the adversaries. The images themselves contain the power of the Word, the Logos himself, the power of all becoming and evolving. Taken into the soul they transform; over time they can initiate. This is the connection between the Apocalypse and the work of Rudolf Steiner, who said that simply hearing and reading the results of anthroposophical research can gradually transform the human soul and awaken in us the ability to perceive the spirit.

Rudolf Steiner's writings and lectures on the Bible in general and the Apocalypse in particular involve a dimension of our humanity that is underappreciated in traditional religious streams: the dimension of human knowledge. In the ancient past it was known that knowledge of spiritual realities was attainable, although only by initiates. Today, only knowledge of the physical world is considered valid, while people interested in spiritual things must be satisfied with faith. However, faith alone cannot make sense of the Apocalypse, and traditional Christian theologians are not sure what to do with the book. Its source is non-earthly. It is prophecy, but unlike Old Testament prophecy, we cannot look for its fulfillment in the New Testament. The thinking behind it derives from a source either beyond or preceding the modern, scientific mind.

But when modern methods of science, exact thinking and observation, are applied to spiritual questions, then knowledge of the spirit is possible. In his basic books Rudolf Steiner describes the spiritual scientific method with its three steps of Imagination, Inspiration, and Intuition. The results of this method are found throughout Steiner's work. They include, among other things, descriptions of the evolution of the earth including its future. This description of future events provides the basis for Steiner's lectures on the Apocalypse. For this reason, a general knowledge of anthroposophy and Steiner's terminology is required to understand these lectures.

This requirement is especially pressing since these lectures are not transcriptions of complete stenographic reports. They have been reconstructed from notes hand written by individuals who attended the lectures. Hilde Stockmeyer took notes during the first Munich lecture while Mathilde Scholl was responsible for the other three. The notes by an unknown auditor that form the basis for the German edition of the lectures held in Kristiania (Oslo) are the most fragmentary. They are stylistically uneven, with frequent omissions and gaps in the manuscript. The lecture of June 14, 1907, held in Paris comes to us through notes taken by Edouard Schuré. Because of their brevity these lectures are, in a sense, incomplete. The reader would do well first to read Steiner's most comprehensive lectures on the Apocalypse, held in Nürnberg¹ and refer to them again while reading the present lectures. Although there is little contained in these present lectures not already mentioned in Nürnberg, this new volume is quite useful just because of its brevity.

The lecture of May 21, 1909, contains what is probably the earliest mention of Christ's reappearance in Steiner's work. While describing the sixth post-Atlantean cultural epoch from the point of view of the development of manas, the transformed astral body, Steiner says that those who have made themselves capable of recognizing Christ will see him in his etheric body, “for he will come again.” A few months later, on January 25, 1910, the second coming of Christ was predicted for the twentieth century. Eight days hence, on February 2, 1910, it was narrowed down to the decade between 1930 and 1940. We can see from this sequence an example of the way in which Steiner apprehended facts from the spiritual world. After first perceiving some spiritual reality he could narrow his focus and inquire even more closely with his clairvoyant consciousness.

Eventually Steiner pointed to the year 1933 for the appearance of Christ in the etheric, an event made possible only through the expiration of Kali Yuga and through the evolution of certain faculties of the human soul. Human beings will become increasingly able to perceive the surrounding world of formative forces. At first this perception is a “delicate seed that can be trampled to death by brutal materialism.”

But the year 1933 appears to have brought something quite other to humanity. Emil Bock in his book the Apocalypse² describes how Rudolf Steiner speaks in 1924 of the work of Christ's opponent, the demon of the sun, called “the beast” in the Apocalypse. In order to grasp the etheric event of Christ's reappearance, it is necessary to encounter the beast, the adversary of humankind who “rises up” in 1933. Steiner considered the simultaneous appearance of Christ and the Antichrist to be a first in world history. The double aspect of the year became apparent: the renewal on a wide scale of Paul's experience of Christ on the way to Damascus, and the opening of the abyss of evil. Human beings have been driven by the struggle against evil in all its forms to the very brink of existence, where they have perceived Christ. Although Steiner almost always stressed the positive, he could certainly also describe the negative, dark aspects of any subject under investigation. The “war of all against all,” for example, is given a full description in the Nürnberg cycle, and is also mentioned here. This great culmination of egotism known as the war of all against all, is to take place at the end of the seventh post-Atlantean epoch, which would place it three to four thousand years from the present. Because of misunderstandings concerning Steiner's statements on the dates for this war, it is important to point out that he did not say this war would occur at the end of the twentieth century. He spoke only of conditions at the end of our century that would be similar to a war of all against all.

He did say, however, that the working of Sorat, the two-horned beast described in chapter 13 of the Apocalypse, was connected to the number 666 and therefore, we could expect an intensification of his influence around the year 1998. Sorat's influence is not to be confused with the war of all against all, or with the incarnation of Ahriman, an event projected to take place in the early part of the third millennium. For a complete discussion of the nature and timing of these events, as well as a clear distinction between the three adversaries of human evolution—Lucifer, Ahriman, and the Asuras—the reader should refer to three outstanding articles by Hans-Werner Schroeder which appeared in the Newsletter of the Anthroposophical Society in America, Summer 1979, Spring 1980, and Summer 1980. Many questions that might arise in reading these lectures will find their answer there.

A note concerning the translation: The terms for intervals of time—period, epoch, age, culture, time, times, and so on—are not used in a consistent, technical manner. Steiner himself did not employ the German terms in this way. The seven post-Atlantean cultural epochs, for example, are designated by a variety of German words: Kulturperiode, Kultur, Zeitraum, Kulturepoche, Zeitepoche, Zeit, and so on. In any given context, readers must discern for themselves which particular time-cycle is meant. It did not seem right to impose a rigid terminology upon Steiner when he himself avoided one.

In the New Testament it says that the second coming of Christ will occur in the realm of the clouds. What Steiner's lectures make clear is that some of these clouds will be very dark, bringing thunder and lightning.

James H. Hindes

• 1. Rudolf Steiner, The Apocalypse of St. John, 4th rev. ed (New York: Anthroposophic Press, 1977).
• 2. Emil Bock, The Apocalypse of St. John (Edinburgh: Floris Books, 1951).