The Rudolf Steiner Archive

This lecture is the 4th of 12 lectures from the lecture series entitled, The Human's Connection with the Elemental World, and the 3rd of 4 lectures in the series entitled, Olaf Asteson and the Awakening of the Earth Spirit.

The period from about Christmas to the present date (Jan. 7th) is really an important and significant period of the year, also in an occult connection. It is called “The period of the Thirteen Days.” The remarkable thing is that the importance of these thirteen days is felt by those who through the constitution of their souls have preserved an inkling of the ancient connection of the human soul with the spiritual world, of which we have often spoken. We know that the primitive human being who lives in the country or in a community which is little infected by our town life, preserves more of the connection with the spiritual world which existed in ancient times than one belonging to a town.We find many things in folk-poems regarding experiences of the soul during the period from Christmas Eve to Epiphany, Jan.6th.

This is the time when—after darkness has been greatest over the earth, directly after the winter solstice, when the sun again begins his victorious course,—together with the deepest immersion and subsequent liberation and redemption of nature,—the human soul can also have special experiences if it still has a definite connection with the spiritual world. Those who o longer possess the old clairvoyance, but who in their souls are still connected with the spiritual world, perceive a difference in the abnormal world of dreams at this period of the year. What the soul can then experience is important, because the soul—if it is still susceptible—can then really penetrate best into the spiritual world. To the modern man the course of the year is such that he can no longer distinguish the various seasons of the year; for while the snowstorms rage outside, when the darkness descends about 4 p.m. and it grows light late in the morning, the city man feels the same as in the summer months when the sun develops its greatest power. Man has been torn out of his ancient connection with the Cosmos in which he lived when he was outside in nature. To those however who have kept in touch with nature, what happens at Christmas time is not the same as what takes place at some other time in the year, for example, at midsummer. Whereas at midsummer the soul is most emancipated from what is connected with the spiritual world, at the time when nature has died away the most it is connected with the spiritual world and formerly had special experiences during this time.

Now there is a beautiful folk-poem in the old Norwegian language, a poem which was re-discovered a short time ago and has quickly become popular again owing to the peculiarly sympathetic understanding of the Norwegian people. It treats of a man who was still in connection with the spiritual world,—Olaf Oesteson. What he goes through in the time between Christmas and Epiphany is beautifully described in this poem. At the New Year Festival in Hanover on Jan. 1st, 1912, I tried to put this folk-poem “Olaf Oesteson” into German verse, so that it might come before our souls too. We will begin this evening with the song of Olaf Oesteson, which contains his experiences during the “Thirteen Nights.”

The Dream Song

O listen to my song!
I will sing to thee
Of a certain youth:
This was Olaf Oesteson,
who once slept so long.
Of him I sing to thee.

He went to rest on Christmas Eve.
A deep sleep fell upon him soon,
And he could not awake,
Till on the thirteenth day
The people went to Church.
This was Olaf Oesteson,
Who once slept for so long,
Of him I sing to thee.

He went to rest on Christmas Eve:
Long, long did he sleep!
And he could not awake,
Till the thirteenth day
The birds were spreading their wings.
This was Olaf Oesteson,
Who once slept for so long
Of him will I sing to thee.

Olaf could not awake
Till on the thirteenth day
The sun shone o'er the mountains
Then did he saddle his nimble steed,
And rode to the church in haste.
This was Olaf Oesteson,
Who once slept for so long,
Of him will I sing to thee.

The priest already stood
By the altar saying mass.
When by the church-door Olaf seated himself
To give tidings of many dreams,
Which during this long sleep
Had filled his soul.
This was Olaf Oesteson,
who once slept so long.
Of him I sing to thee.

Young folk and old ones too,
Give heed unto the words
Which Olaf speaks about his dreams.
This was Olaf Oesteson,
who once slept so long.
Of him I sing to thee.

II

I went to rest on Christmas Eve,
A deep sleep soon enveloped me;
And I could not awake,
Till on the thirteenth day
The people went to church.
Brightly shone the moon
And the paths stretched far away.

Up to the clouds was I lifted,
And flung to the depths of the sea.
Mirth cannot fall upon
ONe who follow me.
Brightly shone the moon
And the paths stretched far away.

Up to the clouds was I lifted
And thrust into dismal swamps,
beheld the terrors of hell
And also the light of heaven.
Brightly shone the moon
and the paths stretched far away.

Into earth's depths did I journey,
Where streams of Gods roar frightfully,
To look at them I was not able,
But I could hear their roaring.
Brightly shone the moon
And the paths stretched far away.

My black steed did not neigh,
And my dogs did not bark,
Nor did the bird of morning sing;
There was but one marvel everywhere.
Brightly shone the moon
And the paths stretched far away.

My spirit-land I had to travel o'er
The wide plane of a thorny heath,
And also the nails on my feet.
Brightly shone the moon
And the paths stretched far away.

I came to Gjaller-Bridge
It hangs high up in windy heights;
It is covered with red gold
and has nails with sharp points.
Brightly shone the moon
And the paths stretched far away.

The ghostly snake did strike me,
The ghostly hound did bite me.
The bull, he stood across the way
These are three beasts of the bridge:
Of frightfully evil nature are they.
Brightly shone the moon
And the paths stretched far away.

The dog to bite is ready
The snake desires to sting,
The bull, he threatens violence:
They let none pass across the bridge
Who will not honour truth.
Brightly shone the moon
And the paths stretched far away.

I went across the bridge
Narrow it is, and makes one dismay.
I had to wade through swamps ...
They lie behind me now!
Brightly shone the moon
And the paths stretched far away.

I had to wade in swamps,
Bottomless did they seem.
When I passed o'er the bridge,
I felt earth in my mouth—
Like the dead who lie in the grave.
Brightly shone the moon
And the paths stretched far away.

III

Then I came to waters
In which, like blue flames,
Masses of ice gleaned bright.
And God my purpose guided,
So that I shunned that region.
Brightly shone the moon
And the paths stretched far away.

I turned my steps to the winter-path
On the right could I perceive it.—
I looked as into Paradise,
That threw its light afar.
Brightly shone the moon
And the paths stretched far away.

And the holy Mother of God—
I saw her there in radiance!
She made no travel to Brooksvaline:
Saying that there men's souls are judged!
Brightly shone the moon
And the paths stretched far away.

IV

In other worlds I tarried
Through the length of many nights;
And God alone can know
How much distress of soul I saw
In Brooksvaline, where souls
The Day of Judgment undergo.

A young man there I saw,
Who had recklessly a boy had killed:
Now he must carry him eternally
In his own arms!
He stood deep in mire,
In Brooksvaline, where souls
The Day of Judgment undergo.

Also an old man did I see,
He wore a cloak as though of lead.
Thus was he punished, because he
In avarice had lived on earth.
In Brooksvaline, where souls
The Day of Judgment undergo.

Ad men came into sight
Who carried fiery burdens;
Dishonesty weighs heavily
On their poor souls,
In Brooksvaline, where souls
The Day of Judgment undergo.

Children too could I behold.
With glowing coals beneath their feet.
These worked their parents ill in life,
Which hurt their spirits grievously
In Brooksvaline, where souls
The Day of Judgment undergo.

I was charged to approach that house,
Where witches had to work
In the blood which in life
Had stirred them up to wrath,
In Brooksvaline, where souls
The Day of Judgment undergo.

Down from the North in savage troops,
Come riding wicked spirits,
Led by the Prince of Hell.
In Brooksvaline, where souls
The Day of Judgment undergo.

What came from out of the North
Seemed worst of all;
In front rode he, the Prince of Hell,
On his black charger.
In Brooksvaline, where souls
The Day of Judgment undergo.

But from the South there came
In serene tranquility yet other bands.
Foremost rode St. Michael
At the side of Jesus Christ.
In Brooksvaline, where souls
The Day of Judgment undergo.

The souls laden with sin
Could but in terror tremble!
Their tears ran down in streams—
The result of their bad deeds.
In Brooksvaline, where souls
The Day of Judgment undergo.

In majesty stood Michael there
Weighing the human souls
Upon his scales for sin;
And giving judgment stood
The judge of the world, Jesus Christ.
In Brooksvaline, where souls
The Day of Judgment undergo.

V

Happy is he who in earth-life
Gives shoes to those in need;
He need not walk with naked feet
In the field of thorns.
Thus speaks the tongue of the scales,
And universal truth
Resounds within the spirit-state.

Happy is he who in earth-life
Hath given bread to the poor!
He cannot in that world
Be injured by the dogs.
Thus speaks the tongue of the scales,
And universal truth
Resounds within the spirit-state.

Happy is he, who in earth-life
Hath given corn to the poor!
Threatened he cannot be
By the sharp horns of the bull,
When he must pass the Gjaller-bridge.
Thus speaks the tongue of the scales,
And universal truth
Resounds within the spirit-state.

Happy is he, who in earth-life
Gives clothing to the poor!
The ice-masses in Brooksvaline
Cannot avail to freeze him.
Thus speaks the tongue of the scales,
And universal truth
Resounds within the spirit-state.

VI

Young folk and old ones too,
Give heed unto the words
Which Olaf spake about his dreams.
Long didst thou sleep indeed ...
Wake now, Olaf Oesteson!

The poem itself is old; but as we have already said, it has recently reappeared as if of itself among the Norwegian people and is spreading with great rapidity. The fact of this poem spreading id one among the many things at the present time which shows how people are longing to understand the secrets now being opened up by Theosophy, for the fact that what is here described takes place—or at least could take place a comparatively short time ago—in a soul, is not merely “imagination.” Olaf Oesteson is a type of those people living in the North who, even in the Middle Ages, about the middle of that period, were able to experience literally, one might say, the things mentioned in this poem. When our Norwegian friends gave me this poem on my visit to Christiania the time before last, and wished me to say something about it, it was the fact just mentioned, one of general theosophical interest, which came particularly to notice, but what led up to include this poem in our theosophical understanding we can really penetrate more and more deeply into what comes to light in it. Thus for instance, it was significant to me that Olaf (that is an old Norwegian name) has the surname “Oesteson.” “Oesteson”—the son of what? Of “Oste”; and I tried to find what sort of mother this is the son of. Now of course we might adduce many things—including some that might lead to dispute—about he meaning of the word “Oste” (East): but it would be impossible to-day to explain all that is connected with it. If, however, we take into account all that comes into question, “Olaf Oesteson” means approximately this: One who is still a son of that soul which passes down from generation to generation, and is connected with the blood which is handed on from generation to generation. Thus we have traced this name back to what we have so often spoken of in Theosophy, namely, that in ancient times the old clairvoyance was connected with the relationship of the blood which passes through generations. We might translate “Olaf Oesteson” thus: Olaf, the one born of many generations and who still bears in his soul the characteristics of many generations.

Now when we examine his experiences, it is extremely interesting to notice that what Olaf Oesteson went through while he was asleep for thirteen days, beginning from Christmas Eve, during which time he did not woke was in a sort of psychic state. When we read these verses describing his various experiences with the broad homeliness of the nation, we are reminded of certain descriptions of the first stages of initiation, where we are told that so and so was led to the portal of death. We are shown in many places in the poem that Olaf Oesteson arrives at the portal of death. It is pointed out particularly clearly where he says that he feels like a corpse, even to the earth which feels between his teeth. When we remember that in initiation the etheric body extends beyond the limits of the skin and the neophite becomes larger and larger, so that he lives into the large, into the wide expanse of space, we are told in this poem how Olaf Oesteson descends deeply, feels himself in the depths of the earth and ascends to the clouds. Olaf Oesteson experience what man has to go through after death, for example, in the sphere of the moon. It is poetically described how the moon shines clearly and how the paths stretch far away, then the chasm is described which has to be passed over in the world which lies between the human world and the one leading out into cosmic space. The heavenly bridge connects what is human with what is cosmic. Our attention is then drawn to the beings expressed in the constellations; the bull and the serpent. To one who can look spiritually into the world, the constellations are only the expression of what exists spiritually in space. Then the world of Kamaloca is disclosed in the description of “Brooksvaline.” It describes how there is a sort of recompense, how people have there to experience what they have not acquired here on earth,—but in a compensating way.—We need not, however, go into all the details of the poem. We should not do this at all with poems such as this. We ought to feel they have originated from a frame of mind still closely connected with something which existed in such a people as this, much longer than among nations which lived in the more interior part of the continent or who were connected with the life in cities. In the Norwegian people, which still possesses in its national language many things which border closely upon occult secrets, it is possible to keep souls in touch for a long time with what exists behind outer material phenomena.

Remember who I explained that, parallel with the seasons of the year, there are spiritual facts taking place, how in the spring when the plants spring forth the earth, when everything wakens, as it were, when the days grow longer, we have to recognize what may be called a sort of sleeping of the elementary and higher spirits connected with the earth. In spring, when outwardly the earth awakens, we see that spiritually this is connected with a sort of falling asleep of the earth; and when outer nature dies down again it is connected with an awakening of the spiritual nature of the earth. When about Christmas time outer nature is as though asleep, it is the time when the spiritual part of the earth is most active, and includes elemental, less important beings, as well as great and mighty beings connected with earthly life. It is only when it is observed outwardly that it seems as though we must compare spring with the awakening of the earth and winter to its going to sleep. Seen occultly it is the reverse. The “Spirit of the Earth” which however, consists of many spirits, is awake in winter and asleep in summer. Just as in the human organism the organic and plant activities are most active during sleep, as these forces then work even into the brain, and as the purely organic activity is subdued while the person is awake, so is it also with the earth. When the earth is most active, when everything has sprouted forth, when the sun has reached its zenith about St. John's Day, the Spirit of the earth is asleep. In accord with this occult truth the festival of Christmas, the festival of the awakening of the spirit, was fixed in winter. Things which have been handed down as customs from ancient times often correspond to these occult verities.

Now one who knows how to live with the spirit of the earth celebrates, for example, the festival of St. John in summer, for this festival is a kind of materialistic festival; it celebrates that which is revealed in an outward materialistic form. One who is connected with the Spirit of the Earth, with what lives spiritually in the earth, awakens in his inner being—that is, he sleeps outwardly like Olaf Oesteson—best at Christmas time, during the “Thirteen days.” This is an occult fact, which to occultism signifies exactly the same as, for example, the fact of the outer solstitial point to ordinary materialistic science. Of course materialistic science will consider it to be an obvious thing that in astronomy it should describe the activity of the sun in summer and in winter in a purely external manner, it will consider foolish what to occultists is a fact, namely that the spiritual solstice is at its highest point in winter, that therefore the conditions are then the most favorable for those who wish to come in touch with the Spirit of the Earth and all that is spiritual. Therefore to one who wishes to strengthen his soul's powers it may come about that he can have his best experiences during the thirteen days after Christmas. At that time, without noticing it, experiences come forth from the soul,—although the modern man is emancipated from outer processes, so that occult experiences can come at any time, but in so far as outer conditions can have an influence, the time between Christmas and New Year is most important.

Thus are we reminded by this poem in quite a natural manner, that a great deal of what we are able to relate regarding the period between death and rebirth was known among certain peoples a comparatively short time ago, many knew it from direct experience.

It would not be fitting to speak of Pentecost in our fateful time in the same way as in earlier days. We are living in a time of severe ordeals, and we cannot look only for the lofty feelings that warm our souls. If we have any right and true feeling at all, we cannot possibly, even for a moment, forget the terrible pain and suffering in our time. It would even be selfish for us to want to forget this pain and suffering and to give ourselves up to contemplations that warm our souls. Therefore it will be more appropriate today to speak of what may be useful in these times—useful insofar as we have to look for the reasons of the great sufferings of our time in our prevailing spiritual condition. As we have found in many of our previous talks here, we have to realize that we must work on the development of our souls particularly in these difficult times so that humanity as a whole can meet better days in the future.

Nevertheless, I would like to begin with some thoughts that can lead us to an understanding of the meaning of Pentecost. In the course of the year there are three important festivals, Christmas, Easter, and Pentecost. Everyone will feel the great difference between them—everyone, that is, whose feelings have not become dulled, as in the case of most of our contemporaries, to the meaning of these festivals in the evolution of humanity and the universe. The difference in our feelings for these festivals is expressed in the external symbolism of the festivities connected with them.

Christmas is pre-eminently celebrated as a festival for the joy of children, a festival that in our times—though not always—includes a Christmas tree, brought into our houses from snow- and ice-clad nature. And we remember the Christmas plays we have performed here on several occasions, plays that have for centuries uplifted even the simplest human hearts, guiding them to the mighty event that came to pass once in the evolution of the earth—the birth of Jesus of Nazareth in Bethlehem. The birth of Jesus of Nazareth is a festival connected almost by nature to a world of feelings that was born out of the Gospel of St. Luke, particularly out of its most popular parts that are easiest to understand. Thus, Christmas is a festival of what is universally human. It is understood, at least to a certain extent, by children and by people who have remained childlike in their hearts, and it brings into these hearts something great and tremendous that is then taken up into consciousness.

Easter, however, although celebrated at the time of nature's awakening, leads us to the gates of death. We can characterize the difference between the two festivals by saying that while there is much that is lovely and speaks to all human hearts in Christmas, there is something infinitely sublime in Easter. To celebrate Easter rightly, our souls must be imbued with something of tremendous sublimity. We are led to the great and sublime idea that the divine being descended to earth, incarnated in a human body, and passed through death. The enigma of death and of the preservation of the eternal life of the soul in death—Easter brings all this before our souls.

We can have deep feelings for these festivals only when we remember what we know through spiritual science. Christmas and the ideas it evokes are closely connected with all the festivals ever celebrated to commemorate the birth of a Savior. Christmas is connected with the Mithras festival, which celebrates the birth of Mithras in a cave. Thus, Christmas is a festival closely linked with nature, as symbolized by the Christmas tree. Even the birth it celebrates is a part of nature. At the same time, because Christmas celebrates the birth of Jesus of Nazareth, which has great significance particularly for us in spiritual science, it includes much that is spiritual. As we have often said, the spirit of the earth awakens in winter and is most active when nature appears to be asleep and frozen. Christmas leads us into elemental nature; the lighting of the Christmas candles should be our symbol of the awakening of the spirit in the darkness of winter, the awakening of the spirit in nature. And if we want to understand the relationship between Christmas and human beings, we have to think of what connects us to nature even when we are spiritually separated from it, as in sleep when our astral body and our I ascend as spirit into the spiritual world. The etheric body, though also spirit, remains bound to the outer, physical body. Elemental nature, which comes to life deep inside the earth when it is shrouded in wintry ice, is present in us primarily in the etheric body.

It is not just a mere analogy, but a profound truth that Christmas also commemorates our etheric, elemental nature, our etheric body, which connects us with what is elemental in nature.

If you consider everything that has been said over many years about the gradual paralyzing and diminishing of humanity's forces, you will be struck by the close relationship between all the forces living in our astral body and the events bringing us this diminishing and death. We have to develop our astral body during life and take in what is spiritual by means of it, and therefore we take into ourselves the seeds of death. It is quite wrong to believe that death is connected with life only outwardly and superficially; there is a most intimate connection between death and life, as I have often pointed out. Our life is the way it is only because we are able to die as we do, and this in turn is connected with the evolution of our astral body.

Again, it is not just an analogy to say that Easter is a symbol of everything related to our astral nature, to that part of our nature through which we leave our physical body when we sleep and enter the spiritual world—the world from which the divine spiritual Being descended who experienced death in the person of Jesus of Nazareth. If I were speaking in a time when the sense for the spiritual was more alive than it is in ours, then what I have just said would quite likely be taken more as reality. However, nowadays it is taken as merely symbolic. People would then realize that the celebration of Christmas and Easter is also intended to remind us of our connection with elemental nature and with the nature that brings spiritual and physical death. In other words, the festivals are tokens reminding us that we bear a spiritual element in our astral and etheric bodies. But in our age these things have been forgotten. They will come to the fore again when people decide to work at understanding such spiritual things.

In addition to the etheric and astral bodies, we bear another spiritual element in us—the I. We know how complex this I is and that it continues from incarnation to incarnation. Its inner forces build the garment, so to speak, that we put on with each new incarnation. We rise from the dead in the I to prepare for a new incarnation. It is the I that makes each of us a unique individual. We can say our etheric body represents in a sense everything birth-like, everything connected with the elemental forces of nature. Our astral body symbolizes what brings death and is connected with the higher spiritual world. And the I represents our continual resurrection in the spirit, our renewed life in the spiritual world, which is neither nature nor the world of the stars but permeates everything.

Just as we can associate Christmas with the etheric body and Easter with the astral body, so Pentecost can be connected with the I. Pentecost represents the immortality of our I; it is a sign of the immortal world of the I, reminding us that we participate not only in the life of nature in general and pass through repeated deaths, but that we are immortal, unique beings who continually rise again from the dead. And how beautifully this is expressed in the elaboration of Christmas, Easter, and Pentecost! Just think, Christmas as we celebrate it is directly connected with earthly events; it follows immediately upon the winter solstice, that is, at the time when the earth is shrouded in deepest darkness.

In a way, our celebration of Christmas follows the laws of the earth: when the nights are longest and the days shortest, when the earth is frozen, we withdraw into ourselves and seek the spiritual insofar as it lives in the earth. Thus Christmas is a festival bound to the spirit of the earth. It reminds us continually that as human beings we belong to the earth, that the spirit had to descend from the heights of the world and take on earthly form to become one of us children of the earth.

On the other hand, Easter is linked to the relationship between sun and moon and is always celebrated on the first Sunday after the first full moon in spring, that is, the first full moon after the twenty-first day of March. We fix the date of Easter according to the relative position of sun and moon. You see how wonderfully Christmas is connected with the earth and Easter with the cosmos. Christmas reminds us of what is most holy in the earth, and Easter of what is holiest in the heavens.

Our Christian festival of Pentecost is related in a beautiful way to what is above the stars: the universal spiritual fire of the cosmos, individualized and descending in fiery tongues upon the Apostles. This fire is neither of the heavens nor of the earth, neither cosmic nor merely terrestrial, but permeates everything, yet it is individualized and reaches every human being. Pentecost is connected with the whole world! As Christmas belongs to the earth and Easter to the starry heavens, so Pentecost is directly connected to every human being when he or she receives the spark of spiritual life from all the worlds. What all humanity received in the descent of the divine human being to earth is given to each individual in the fiery tongues of Pentecost. The fiery tongues represent what is in us, in the universe, and in the stars. Thus, especially for those who seek the spirit, Pentecost has a special, profound meaning, summoning us again and again to seek anew for the spirit.

I think in our age we have to take these festive thoughts a step further and consider them more deeply than we would at other times. For how we will extricate ourselves from the sorrowful and disheartening events of our times will largely depend on how deeply we can grasp such thoughts. Our souls will have to work their way out of these events. In certain circles people are already beginning to feel that. And I would add that particularly people who are close to spiritual science should increasingly feel this necessity of our times to renew our spiritual life and to rise above materialism. We will overcome materialism only if we have the good will to kindle the flames of the spiritual world within ourselves and to truly celebrate Pentecost inwardly, to take it with inner seriousness.

In our recent talks here we have spoken about how difficult it is for people to find what is right in this area of the renewal of spirituality under the conditions of the present age. We see nowadays a development of forces we cannot admire enough; yet we lack adequate feelings to respond to them. When feelings become as necessary for the spiritual, people will realize that it is important to celebrate and not neglect the inner Pentecost in our soul. Some people—of course, not you, my dear friends, who have after all participated in such studies for several years—might well think our recent talks here smack of hypochondria and carping.¹ I think the very opposite is true, for it seems to me absolutely necessary to point out the things we talked about because people should know where to intervene spiritually in the course of human evolution. In fact, here and there other people also realize what is essential for our times.

The grandson of Schiller, Alexander von Gleichen-Russwurm, has written a nice little book called Cultural Superstition.² As I read it, I was reminded of many things I said to you here. For instance, I told you that spiritual science should not remain merely a lifeless theory. Instead, it must flow into our souls so that our thinking becomes really enlivened, truly judicious, and flexible, for only then can it get to the heart of the tasks of our age. In this connection, let me read you a few sentences from this booklet Cultural Superstition by Alexander von Gleichen-Russwurm.

If all of us bear part of the guilt for this terrible tragedy, it is because throughout all of Europe, in spite of culture, schools, and other educational facilities, we have gradually forfeited our independent thinking.

O, freedom of thought, in vain have the greatest poets called for you in the name of humanity. You languished, faded—you sank down as if dead! Unfree, we parroted others, our power of thinking chained, lamed, and weary.

We had time, desire, and ambition for everything except actual thinking. Even here, in the erstwhile nation of poets and philosophers, thought has become an illustrious stranger, a rare, disquieting guest. Reading and writing are no longer of any help to us; indeed, they can only be harmful if we do not know how to think.

Recently everything has been conducive to wean us of thinking altogether—everything, even our education, our art, recreation, work, social life, travel, and domestic life.

But genuine culture should teach us above all to think, for feelings and instincts alone will never suffice to make possible a peaceful coexistence of people and nations. For this, a sound, carefully trained, political mind is necessary.

And von Gleichen-Russwurm, this grandson of Schiller, traces the fact that we have forgotten how to think far back in history:

Since the Vienna Congress of 1815, all nations have made a certain effort to get along and settle down on this planet. Innumerable treaties, attempts of every kind, bear witness to this. People believed that by struggling for a constitution and suffrage they would gain real participation in government and be able to determine their own fate.

Then von Gleichen-Russwurm says we cannot do without thinking. He shows this by painting a strange picture of our present time, which we must always think about and cannot forget even for a moment.

Indeed, we have not made such wonderful progress when everything that formerly would have been spun into the yarns of the most harebrained poets has become reality. We are in such an immense and frantic jumble, more fantastic than anything that happened during the migration of peoples. Senegalese kill our poets, artists groom horses, professors tend sheep. Theater managers give orders of execution over the telephone, pious Indians seek death on our battlefields in accordance with their ancient rites. Beautiful buildings fall into ruins and shelters fit for cave-dwellers are built. Millionaires starve and struggle with vermin, while beggars sit at abandoned sumptuous tables in old castles. Suspicious characters are rehabilitated and the most harmless people languish and die in prisons.

This state of things compels Schiller's grandson to consider the necessity of enlivening thinking. However, I have not been able to find, either in this pamphlet or in his other writings, that he is looking in the right direction for the true sources of enlivened thinking.

It is indeed not easy to celebrate Pentecost in our soul nowadays, not at all easy. Now I have here the book of a man who has taken great pains in the last few years to understand Goethe—as far as he found it possible—and who has gone to great lengths to understand our spiritual science.³ This very man, who has really tried to understand Goethe and is delighted that he is now beginning to do so, had earlier written nine novels, fourteen plays, and nine volumes of essays. His case is very characteristic of the difficulties people have nowadays in finding their way to spiritual life. In his latest book, the tenth volume of his essays, he says how glad he is to have found Goethe at last and to have the opportunity to try to understand him. One can see from this tenth volume of essays that the author is really trying very hard to comprehend Goethe. But think what it means that a man who has written so many novels, so many plays, and who is quite well-known, admits now when he is perhaps fifty or fifty-one that he is just beginning to understand Goethe.

Now his latest book is called Expressionism. The writer is Hermann Bahr.⁴ Hermann Bahr is the man I just described. I haven't counted all his plays; he wrote still more, but he disavows the earlier ones. It is not difficult for me to speak about Bahr because I have known him since his student days; indeed I knew him quite well. You see, he wrote on every kind of subject, and much of his writing is very good. He says of himself that he has been an impressionist all his life, because he was born in the age of impressionism.

Now let us define in a few words what impressionism really is. We will not argue about matters of art, but let us try to understand what people like Hermann Bahr mean by impressionism. Consider the work of artists such as Goethe, Schiller, Shakespeare, Corneille, Racine, Dante—or take whomever you want. You will find that what they considered great about their art was that they had perceived the external world and then worked with it spiritually. In art the perception of the outer world unites with what lives in the spirit. Goethe would have denied the status of “art” to all works that do not strive for such a union of nature and spirit.

But in modern times what is called impressionism has emerged. Hermann Bahr grew up with it and is now aware that he has been an impressionist in all he did. When he discussed paintings—and many of his essays are about painting—he did so from the standpoint of impressionism. When he wrote about painting, he wanted to be an impressionist himself, and that is what he was, and still is in his own way. Now what does such a man mean by impressionism in art? He means by impressionism that the artist is utterly afraid to add anything out of his or her own soul to the external impression given by nature. Nothing must be added by the soul.

Of course, under such conditions no music could be created; but Bahr excluded music. Neither could there be architecture. Music and architecture can therefore never be purely impressionist. However, in painting and in poetry pure impressionism is quite possible. Very well, as far as possible everything coming out of the artist's own soul was to be excluded. Thus, the impressionist painters tried to create a picture of an object before they had properly perceived it, before they had in any way digested the visual impression. In other words, looking at the object, and then right away, if possible, capturing it before one has added anything to the picture and the impression it evoked—that is impressionism! Of course, there are different interpretations of impressionism, but this is its essential nature.

As I said in a public lecture in Berlin, Hermann Bahr is a man who champions whatever he thinks to be right at the moment with the greatest enthusiasm. When he first came to the university in Vienna, he was heart and soul for socialism; he had a passion for it and was the most ardent social democrat you can imagine. One of the plays he now disavows, The New Humanity, is written from this socialist standpoint. I think it is out of print now. It has many pages of social democratic speeches that cannot be produced on stage. Then the German National Movement developed in Vienna, and Hermann Bahr became an ardent nationalist and wrote his Great Sin, which he now also repudiates. By that time, after having been a socialist and a nationalist, Bahr had reached the age when men in Austria are drafted for military service, and so at nineteen he became a soldier.

He had left behind socialism and nationalism and now became a soldier, a passionate soldier, and developed an entirely military outlook on life. For a year he was a soldier, a one-year volunteer. After this he went for a short time to Berlin. In Berlin he became—well, he did not become a fervent Berliner; he couldn't stand that, so he never became an ardent Berliner. But then he went to Paris where he became an enthusiastic disciple of Maurice Barrès and people of his ilk. He was also an ardent follower of Boulanger who just at that time was playing an important role.⁵ Well, I don't want to rake up old stories, and so I will not tell you of the passionate Boulangist letters the enthusiastic Bahr wrote from Paris at that time.

Then he went to Spain, where he became inflamed with enthusiasm for Spanish culture, so much so that he wrote an article against the Sultan of Morocco and his rotten behavior toward Spanish politics. Bahr then returned to Berlin and worked for a while as editor of the journal Freie Bühne, but, as I said, he never became an ardent Berliner. Then he went back and gradually discovered Austria. After all, he was born in Linz. Oh, sorry, I didn't mention that before all this he had also been to St. Petersburg where he wrote his book on Russia and became a passionate Russian. Then he returned and discovered Austria, its various regions and cultural history and so on.

Bahr was always brilliant and sometimes even profound. He always tried to convey what he saw by just giving his first impression of it, without having mentally digested it. As you can imagine, it can work quite well to give only the first impression. A socialist—nothing more than the first impression; German nationalist or Boulangist—nothing more than the first impression; Russian, Spaniard, and so on and so forth. And now to be looking at the different aspects of the Austrian national character—doubtlessly an extraordinarily interesting phenomenon! But just imagine: Bahr has now reached the age of fifty, and suddenly expressionism appears on the scene, the very opposite of impressionism.

For many years Hermann Bahr has been lecturing in Danzig. On his way there he always passed through Berlin, but without stopping. He is fond of the people of Danzig and claims that when he speaks to them, they always stimulate him to profound thoughts, something that does not happen in any other German town. Well, the people of Danzig asked him to give a lecture there on expressionism. But just think what that means to Hermann Bahr, who has been an impressionist all his life! And only now does expressionism make its appearance! When he was young and began to be an impressionist, people were far from delighted with impressionist pictures. On the contrary, all the philistines, the petty bourgeois—and of course other people too—considered them mere daubing. This may often have been true, but we will not argue about that now. Hermann Bahr, however, was all aglow and whosoever said anything against an impressionist painting was of course a narrow-minded, reactionary blockhead of the first order who would have nothing unless it was hoary with age and who was completely unable to keep pace with the progress of mankind. That is the sort of thing you could often hear from Hermann Bahr. Many people were blockheads in those days.

There was a certain coffee-house in Vienna, the Café Griensteidl , where such matters were usually settled. It used to be opposite the old Burgtheater on the Michaeler Platz but is now defunct. Karl Kraus, the writer who is also known as “cocky Kraus” and who publishes small books, wrote a pamphlet about this coffee-house, which back in 1848 had Lenau and Anastasius Grün among its illustrious guests.⁶ When the building was torn down, Kraus wrote a booklet entitled Literature Demolished.⁷

The emergence of impressionism was often the topic of discussion in this coffee-house. As we have seen, Hermann Bahr had been speaking for years about impressionism, which runs like a red thread through all the rest of his metamorphoses. But now he has become older; expressionists, cubists, and futurists have come along, and they in turn call impressionists like Hermann Bahr dull blockheads who are only warming over the past. To Hermann Bahr's surprise the rest of the world was not greatly affected by their comments. However, he was annoyed, for he had to admit that this is exactly what he had done when he was young. He had called all the others blockheads and now they said he was one himself. And why should those who called him a blockhead be less right than he had been in saying it of others?

A bad business, you see! So there was nothing else for Hermann Bahr but to leam about expressionism, particularly as he had been asked by the people of Danzig, whom he loved so much, to speak about it. And then it was a question of finding a correct formula for expressionism. I assure you I am not making fun of Hermann Bahr. In fact, I like him very much and would like to make every possible excuse for him—I mean, that is, I like him as a cultural phenomenon.

Hermann Bahr now had to come to terms with expressionism. As you will no doubt agree, a man with a keen and active mind will surely not be satisfied to have reached the ripe age of fifty only to be called a blockhead by the next generation—especially not when he is asked to speak about expressionism to the people of Danzig who inspire him with such good thoughts. Perhaps you have seen some expressionist, cubist, or futurist paintings. Most people when they see them say, We have put up with a great deal, but this really goes too far! You have a canvas, then dashes, white ones running from the top to the bottom, red lines across them, and then perhaps something else, suggesting neither a leaf nor a house, a tree nor a bird, but rather all these together and none in particular.

But, of course, Hermann Bahr could not speak about it like this. So what did he do? It dawned upon him what expressionism is after much brooding on it. In fact, through all his metamorphoses he gradually became a brooding person. Now he realized (under the influence of the Danzig inspiration, of course!) that the impressionists take nature and quickly set it down, without any inner work on the visual impression. Expressionists do the opposite. That is true; Hermann Bahr understood that. Expressionists do not look at nature at all—I am quite serious about this. They do not look at anything in nature, they only look within. This means what is out there in nature—houses, rivers, elephants, lions—is of no interest to the expressionist, for he looks within. Bahr then went on to say that if we want to look within, such looking within must be possible for us. And what does Bahr do? He turns to Goethe, reads his works, for example, the following report:

I had the gift that when I closed my eyes, and with bowed head imagined a flower in the center of my eye, it did not stay for even a moment in its first form, but unfolded itself and new flowers with colored as well as green leaves grew out of it. They were not natural flowers, but imaginary ones, yet regular as the roses of a sculptor.⁸

Goethe could close his eyes, think of a flower, and it would appear before him as a spiritual form and then of itself take on various forms.

It was impossible to fix this creation welling forth in me, but it lasted as long as I wished, and neither faded nor grew stronger. I could produce the same thing by imagining an ornamental, many-colored disc, which also continually changed from the center to the periphery, exactly like the recently discovered kaleidoscope ...

Here afterimage, memory, creative imagination, concept and idea are all at work at once, manifesting with complete freedom in the inherent living nature of the organ, without design or guidance.

Now if you are not familiar with Goethe and with the world view of modern idealism and spiritualism, you will find it impossible to make something of this right away. Therefore, Hermann Bahr continued reading the literature on the subject. He lighted on the Englishman Galton who had studied people with the kind of inner sight Goethe had according to his own description.⁹ As is customary in England, Galton had collected all kinds of statistics about such people. One of his special examples was a certain clergyman who was able to call forth an image in his imagination that then changed of itself, and he could also return it to its first form through willing it. The clergyman described this beautifully. Hermann Bahr followed up these matters and gradually came to the conclusion that there was indeed such a thing as inner sight. You see, what Goethe described—Goethe indeed knew other things too—is only the very first stage of being moved in the etheric body. Hermann Bahr began to study such fundamental matters to understand expressionism, because it dawned on him that expressionism is based on this kind of elementary inner sight. And then he went further. He read the works of the old physiologist Johannes Müller, who described this inner sight so beautifully at a time when natural science had not yet begun to laugh at these things.¹⁰

So, Bahr gradually worked his way through Goethe, finding it very stimulating to read Goethe, to begin to understand him, and in the process to realize that there is such a thing as inner sight. On that basis he arrived at the following insight: in expressionism nature is not needed because the artist captures on canvas what he or she sees in this elementary inner vision. Later on, this will develop into something else, as I have said here before. If we do not view expressionism as a stroke of genius, but as the first beginnings of something still to mature, we will probably do these artists more justice than they do themselves in overestimating their achievements. But Hermann Bahr considers them artists of genius and indeed was led to admit with tremendous enthusiasm that we have not only external sight through our eyes, but also inner sight. His chapter on inner sight is really very fine, and he is immensely delighted to discover in Goethe's writings the words “eye of the spirit.”

Just think for how many years we have already been using this expression. As I said, Bahr has even tried to master our spiritual science! From Bahr's book we know that so far he has read Eugene Levy's description of my world view.¹¹ Apparently, Bahr has not yet advanced to my books, but that day may still come. In any case, you can see that here a man is working his way through the difficulties of the present time and then takes a position on what is most elementary. I have to mention this because it proves what I have so often said: it is terribly difficult for people in our age to come to anything spiritual. Just think of it: a man who has written ten novels, fourteen plays, and many books of essays, finally arrives at reading Goethe. Working his way through Goethe's writings, he comes to understand him—though rather late in his life. Bahr's book is written with wonderful freshness and bears witness to the joy he experienced in understanding Goethe. Indeed, in years past I often sat and talked with Hermann Bahr, but then it was not possible to speak with him about Goethe. At that time he naturally still considered Goethe a blockhead, one of the ancient, not-yet-impressionist sort of people.

We have to keep in mind, I think, how difficult it is for people who are educated in our time to find the way to the most elementary things leading to spiritual science. And yet, these are the very people who shape public opinion. For example, when Hermann Bahr came to Vienna, he edited a very influential weekly called Die Zeit. No one would believe us if we said that many people in the western world whose opinions are valued do not understand a thing about Goethe, and therefore cannot come to spiritual science on the basis of their education—of course, it is possible to come to spiritual science without education. Yet Bahr is living proof of this because he himself admits at the age of fifty how happy he is finally to understand Goethe. It is very sad to see how happy he is to have found what others were looking for all around him when he was still young. By the same token, to see this is also most instructive and significant for understanding our age. That somebody like Hermann Bahr needs expressionism to realize that one can form ideas and paint them without looking at nature shows us that the trend-setting, so-called cultural world nowadays lives in ideas that are completely removed from anything spiritual. It takes expressionism for him to understand that there is an inner seeing, an inner spiritual eye. You see, all this is closely connected with the way our writers, artists, and critics grow up and develop.

Hermann Bahr's latest novel is characteristic of this. It is called Himmelfahrt (“Ascension”).¹² The end of the book indicates that Bahr is beginning to develop yet another burning enthusiasm on the side—all his other passions run like a red thread through the novel—namely, a new enthusiasm for Catholicism. Anyone who knows Bahr will have no doubt that there is something of him in the character of Franz, the protagonist of his latest novel. The book is not an autobiography, nor a biographical novel; yet a good deal of Hermann Bahr is to be found in this Franz. A writer—not one who writes for the newspapers; let's not talk about how journalists develop because we don't want the word “develop” to lose its original meaning—but a writer who is serious about writing, who is a true seeker, such as Hermann Bahr, cannot help but reveal his own development in the character of his protagonist. Bahr describes Franz's gradual development and his quest. Franz tries to experience everything the age has to offer, to learn everything, to look for the truth everywhere. Thus, he searches in the sciences, first studying botany under Wiessner, the famous Viennese botanist, then chemistry under Ostwald, then political economy and so on.¹³ He looks into everything the age has to offer. He might also have become a student of ancient Greek under Wilamowitz, or have learned about philosophy from Eucken or Kohler.¹⁴ After that, he studies political economy under Schmoller; it might just as well have been in somebody else's course, possibly Brentano's.¹⁵ After that, Franz studies with Richet how to unravel the mysteries of the soul; again it might just as well have been with another teacher.¹⁶ He then tries a different method and studies psychoanalysis under Freud.¹⁷ However, none of this satisfies him, and so he continues his quest for the truth by going to the theosophists in London. Then he allows someone who has so far remained in the background of the story to give him esoteric exercises. But Franz soon tires of them and stops doing them. Nevertheless, he feels compelled to continue his quest.

Then Franz happens upon a medium. This psychic has performed the most remarkable manifestations of all sorts for years. And then the medium is exposed after Franz, the hero of the book, has already fallen in love with her. He goes off on a journey, leaving in a hurry as he always does. Well, he departs again all of a sudden, leaving the medium to her fate. Of course, the woman is exposed as a spy—naturally, because this novel was written only just recently.

There are many people like Franz, especially among the current critics of spiritual life. Indeed, this is how we must picture the people who pronounce their judgments before they have penetrated to even the most elementary first stages. They have not gone as far as Hermann Bahr, who after all, by studying expressionism, discovered that there is an inner seeing. Of course, Hermann Bahr's current opinions on many things will be different from those he had in the past. For example, if he had read my book Theosophy back then, he would have judged it to be—well, never mind, it is not necessary to put it into Bahr's words.¹⁸ Today he would probably say there is an inner eye, an inner seeing, which is really a kind of expressionism. After all, now he has advanced as far as the inner seeing that lives today in expressionism. Well, never mind. These are the ideas Hermann Bahr arrived at inspired by the people of Danzig, and out of these ideas he then wrote this book.

I mention this merely as an example of how difficult it is nowadays for people to find their way to spiritual science. This example also shows that anyone with a clear idea of what spiritual science intends has the responsibility, as far as possible and necessary, to do everything to break down prejudices. We know the foundations of these prejudices. And we know that even the best minds of our age—those who have written countless essays and plays—even if they are sincerely seeking, reach the most elementary level only after their fiftieth year. So we have to admit that it is difficult for spiritual science to gain ground. Even though the simplest souls would readily accept spiritual science, they are held back by people who judge on the basis of motivations and reasons such as the ones I have described.

Well, much is going on in our time, and, as I have often said, materialistic thinking has now become second nature with people. People are not aware that they are thinking up fantastic nonsense when they build their lofty theories. I have often entertained you with describing how the Kant- Laplace theory is taught to children in school. They are carefully taught that the earth at one time was like a solar nebula and rotated and that the planets eventually split off from it. And what could make this clearer than the example of a drop: all you need is a little drop of oil, a bit of cardboard with a cut in the middle for the equatorial plane, and a needle to stick through it. Then you rotate the cardboard with the needle, and you'll see the “planets” splitting off just beautifully. Then the students are told that what they see there in miniature happened long ago on a much larger scale in the universe. How could you possibly refute a proof like this? Of course, there must have been a big teacher out there in the universe to do the rotating. Most people forget this. But it should not be forgotten; all factors must be taken into account. What if there was no big teacher or learned professor standing in the universe to do the rotating? This question is usually not asked because it is so obvious—too obvious. In fact, it is really a great achievement to find thinking people in what is left of idealism and spiritualism who understand the full significance of this matter. Therefore I have to refer again and again to the following fine passage about Goethe by Herman Grimm, which I am also quoting in my next book.¹⁹

Long ago, in the time of his [Goethe's] youth, the famous Kant-Laplace fantasy [you see, Grimm calls it a fantasy!] about the origin and future destruction of the earth had taken root. Out of the rotating cosmic nebula our children leam about in school, a central nucleus of gas forms, which later becomes the earth. During unfathomable periods of time, this congealing globe goes through all its developmental phases, including that of human habitation, until it finally falls back into the sun as a piece of burnt-out slag. This long, but to the public fully comprehensible, process would need no outside intervention to run its course, except the exertion of some exterior force to keep the sun at an equal temperature. It is impossible to conceive of a more barren prospect for the future than this, urged upon us as scientifically logical and necessary. A carrion bone that a hungry dog would not go near would be a refreshing, appetizing morsel compared to this final excrement of creation our earth is supposed to be when it finally falls back into the sun. The eagerness for knowledge that makes our generation accept and believe theories of this kind is a sign of a sick imagination, a historical phenomenon it will take future scholars a lot of ingenuity to explain.

Indeed, later generations will wonder how we could ever have taken such nonsense for the truth—nonsense that is now taught as truth in all our schools! Herman Grimm goes on to say:

Goethe never entertained such comfortless theories ... Goethe would have taken care not to derive the Darwinists' conclusions from what he had first learnt in this respect from nature and has expressed in his works.

As you know, a more spiritual understanding of Darwinism would have led to quite different results. What Grimm meant here and what I myself have to say is not directed against Darwinism as such, but rather against the materialistic interpretation of it, which Grimm characterized in one of his talks as violating all human dignity by insisting that we have evolved in a straight line from lower animals. As you know, Huxley was widely acclaimed for his answer to all kinds of objections against the evolution of human beings from the apes—I think the objections were raised by a bishop, no less.²⁰ People applauded Huxley's reply that he would rather have descended from an ape and have gradually worked his way up to his current world view from there, than have descended in the way the bishop claimed and then have worked his way down to the bishop's world view. Such anecdotes are often very witty, but they remind me of the story of the little boy who came home from school and explained to his father that he'd just learnt that humans are descended from apes. “What do you mean, you silly boy?” asked the father. “Yes, it's true, father, we do all come from the apes,” said the boy, to which the father replied, “Perhaps that may be the case with you, but definitely not with me!” I have often called your attention to many such logical blunders perpetrated against true thinking and leading to a materialistic interpretation of Darwinism.

But these days, people always have to outdo themselves. We have not yet reached the point where people would say they have gone far enough; no, they want to go still further and outdo themselves grandiosely. For example, there is a man who is furious about the very existence of philosophy and the many philosophers in the world who created philosophies. He rails at all philosophy. Now this man recently published a volley of abuse against philosophy and wanted to find an especially pithy phrase to vent his rage. I will read you his pronouncement so you can see what is thought in our time of philosophy, by which people hope to find the truth and which has achieved a great deal, as you will see from my forthcoming book: “We have no more philosophy than animals.”

In other words, he not only claims we are descended from animals, but goes on to demonstrate that even in our loftiest strivings, namely in philosophy, we have not yet advanced beyond the animals because we cannot know more than the animals know. He is very serious about this: “We have no more philosophy than animals, and only our frantic attempts to attain a philosophy and the final resignation to our ignorance distinguish us from the animals.” That is to say, knowing that we know as little as cattle is the only difference between us and the animals. This man makes short work of the whole history of philosophy by trying to prove that it is nothing but a series of desperate attempts by philosophers to rise above the simple truth that we know no more of the world than the animals.

Now you will probably ask who could possibly have such a distorted view of philosophy? I think it may interest you to know who is able to come up with such an incredible view of philosophy. As a matter of fact, the person in question is a professor of philosophy at the university in Czernowitz! Many years ago he wrote a book called The End of Philosophy and another one called The End of Thinking, and he just recently wrote The Tragicomedy of Wisdom, where you can find the sentences I quoted. This man fulfills the duties of his office as professor of philosophy at a university by convincing his attentive audience that human beings know no more than animals! His name is Richard Wahle, and he is a full professor of philosophy at the university in Czemowitz.²¹

We have to look at things like this, for they bear witness to how “wonderfully far” we have advanced. It is important to look a bit more closely at what is necessary in life, namely, that the time has come when humanity has to resolve to take the inner Pentecost seriously, to kindle the light in the soul, and to take in the spiritual. Much will depend on whether there are at least some people in the world who understand how the Pentecost of the soul can and must be celebrated in our time.

I do not know how long it will be before my book is ready, but I have to stay here until it is finished, and so we may be able to meet again next week for another lecture.

• 1. This comment refers to the lecture cycle Gegenwärtiges und Vergangenes im Menschengeist, lectures February 13 to May 30, 1916; vol. 167 in the Collected Works, (Dornach, Switzerland: Rudolf Steiner Verlag, 1962).
• 2. Johann Christoph Friedrich von Schiller, 1759–1805, German poet, playwright, and critic.
  
  Alexander von Gleichen-Russwurm, 1865–1947, Kultur-Aber-glaube (“Cultural Superstition”), (Munich: Forum, 1916).
• 3. Johann Wolfgang von Goethe, 1749–1832, leading German poet. Also wrote extensively on botany, optics, and other scientific topics.
• 4. Hermann Bahr, 1863–1934, Austrian journalist, playwright, and theater manager. Expressionismus (“Expressionism”), 3rd ed., Munich, 1919.
• 5. Georges-Ernest-Jean-Marie Boulanger, 1837–1891, French general and politician, became figurehead among revanchists, including Bonapartists, royalists, and leftists. Aroused popular enthusiasm among elements antagonistic to government. Fled to England.
• 6. Karl Kraus, 1874–1936, Austrian satirist, critic, and poet. In his writings attacked middle-class circles and the liberal press. Wrote dramas, essay collections, and translated Shakespeare.
  
  Nikolaus Lenau, pseudonym of Nikolaus Niembsch von Strehle- nau, 1802–1850, Austrian poet, bom in Hungary. Wrote in tradition of German Romantic pessimism; known for his lyric verse.
  
  Anastasius Griin, pseudonym of Anton Alexander von Auersperg, Duke, 1806–1876. Austrian poet and politician. Outspoken leader of liberal sentiment. Wrote verse and ironic epics.
• 7. Karl Kraus, Die demolierte Liteiatur (“Literature Demolished”), Vienna, 1896.
• 8. Goethe, quoted in Bahr, Expressionismus, p. 85.
• 9. Sir Francis Galton, 1822–1911, English scientist. Traveled widely. His studies of meteorology form basis of modern weather maps. Best known for his work in anthropology and the study of heredity; founder of eugenics; devised system of fingerprint identification.
• 10. Johannes Müller, 1801–1858, German physiologist and comparative anatomist. Taught Virchow, DuBois-Reymond, and Haeckel.
• 11. Eugene Levy, Rudolf Steiners Weltanschauung und ihre Gegner (“Rudolf Steiner's World View and its Opponents”), Berlin, 1913.
• 12. Hermann Bahr, Himmelfahrt (“Ascension”), Berlin, 1916.
• 13. Friedrich Wilhelm Ostwald, 1854–1932, German physical chemist. Invented a process for preparation of nitric acid by oxidizing ammonia, important in the production of explosives during World War I. Was awarded 1909 Nobel prize for chemistry.
• 14. Rudolph Christoph Eucken, 1846–1926, German philosopher. Wrote on historical philosophy and his own philosophy of ethical activism. Awarded Nobel prize for literature in 1908.
  
  Josef Kohler, 1849–1919, German jurist and writer.
• 15. Gustav von Schmoller, 1838–1917, German economist.
  
  Lujo Brentano, 1844–1931, German economist. A leading pacifist and opponent of German militarism. Awarded Nobel prize for peace in 1927.
• 16. Charles-Robert Richet, 1850–1935, French physiologist. Conducted research in serum therapy, epilepsy; discovered phenomenon of anaphylaxis. Awarded 1913 Nobel prize for physiology. Also studied psychic phenomena.
• 17. Sigmund Freud, 1856–1939, Austrian neurologist and founder of psychoanalysis.
• 18. Rudolf Steiner, Theosophy: An Introduction to the Supersensible Knowledge of the World and the Destination of Man, (Hudson, NY: Anthroposophic Press, 1988).
• 19. Herman Grimm, Goethe, vol. 2, Lecture 23, p. 171f., Berlin, 1817.
• 20. Thomas Henry Huxley, 1825–1895, English biologist. Foremost advocate in England of Darwin's theory of evolution. Engaged Bishop Samuel Wilberforce (1805–1873) in famous exchange at Oxford (1860). In later years wrote philosophy.
• 21. Richard Wahle, Die Tragikomödie der Weisheit: Die Ergebnisse und die Geschichte des Philosophierens (“The Tragicomedy of Wisdom: The Results and History of Philosophy”), Vienna and Leipzig, 1915, p. 132.

In my lecture yesterday, I tried to indicate an important fact related to the Christ problem as a whole—a fact that is no doubt surprising. A great store of wisdom has in fact disappeared, and it is known today only through a few fragments. From one of these fragments, I cited certain passages to you yesterday from the beginning of the Book of Jeû.¹ We must indeed ask ourselves now if it possible that a store of wisdom that once existed can disappear completely. In other words, can the reasons for such a disappearance be completely external? You will recall the analogy I used: I said that it is possible to imagine that everything we publish today and that all our existing writings have been burned, so that only the writings of our opponents remain, and posterity can be reconstructed only from those records and not from what we have said. This is quite possibly what did occur. Nevertheless, this hypothesis cannot be sustained as-is and without qualification. Even if all the writings were to disappear, many of us would still be alive—at least, we could assume this possibility—and we know the content of those writings and would be able to communicate those truths without the help of the works of our adversaries, so that the store of wisdom would continue to grow and spread, in spite of everything.

To bring about a complete disappearance, it would in fact be necessary to eradicate, to a certain extent, the capacity to understand our writings, the ability to preserve them, and the possibility of communicating them from generation to generation. This must be what occurred at that time. It must have happened that people lost the capacity to understand such teachings as the Gnosis of Valentinus, for example, or the content of the Pistis Sophia manuscript, or the Book of Jeû, and so on. In fact, this is what happened.

We must vividly imagine to ourselves that, based on the broad foundation, so to speak, of that ancient inheritance—which had already fulfilled its purpose in the form of a primitive clairvoyance that then gradually grew dim and faded away—a higher form of knowledge evolved. It was nurtured by only the few who were initiated into the Mysteries, yet it was a widespread knowledge nevertheless. And we must imagine further that it was because of the gradual paralysis of the capacity to understand such things that this knowledge was not just forgotten, but it eventually disappeared. People simply no longer had the capacity to understand such teachings. Only this could bring about such a complete loss of a treasure of wisdom.

Thus, we may indeed say that, when we look back at the time just before the period following the Mystery of Golgotha, we can see how ancient capacities disappear, far and wide, and how something new develops out of entirely new and fresh forces. We may say without hesitation that, as human evolution approached the Mystery of Golgotha, we can see a gradual darkening and disappearance of a certain view and way of thinking, which had a spiritual quality and would have enabled human beings to understand the coming of Christ into the world as a spiritual being. But this form of knowledge, as we said, had disappeared.

As a result, at the very time when the Christ united with earthly evolution, humankind lost the kind of knowledge that might have enabled people to understand, in a true and profound way, the nature of the Christ being. This is a very important fact. Furthermore, I have already indicated, several times, something very significant. I stated that the announcement of Christ's coming was not itself a new revelation, made known through the Mystery of Golgotha; in the Mysteries, the Christ had already been mentioned as the “coming one.” There were special teachings in the Mysteries that proclaimed the coming of Christ. One viewed the Christ being, of course, in the light of a past spiritual wisdom, but these Mysteries had gradually degenerated, so that, when the Christ did come, people were less able than ever to speak, as human beings, about the Christ. This is evident not only from all that I have just explained, but also from what remained alive in the souls of those who tried to conceive of the Christ Mystery out of a fresh, new impulse.

Thus, during the very first centuries of the Christian era, we find great spirits arising, such as Clemens of Alexandria, for example, and Origenes—very lofty spirits, both of them. If we want to describe them from one perspective—Clemens, as well as Origenes, who came after the Gnostics when Gnosis itself was already waning—we must say that they did in fact strive for this knowledge. They asked themselves: What is the truth behind the Mystery of Golgotha? On the one hand, we are concerned with the Christ (they still knew this, of course); the Christ can be understood only as a spiritual being connected with spiritual and suprasensory impulses. This Christ descends from cosmic spiritual spheres. They could no longer comprehend how the ancient Gnosis had been able to understand the Christ, but they knew that he could be understood, as a spiritual being, only through spiritual faculties. This was what they knew about the Christ.

On the other hand, they viewed Jesus as a historical personality. For them, the coming of Jesus was a historical fact. Them might have said: A number of years ago, in a certain part of the Middle East, a man named Jesus was born; he carried the Christ, and God lived in that human being. For them, this was the great problem. They thought: During the course of historical evolution, we are concerned with a historical personality; but in the realm of spiritual knowledge, we are concerned with the Christ. How should we conceive the union of these two? Thus we see great spirits like Clemens of Alexandria and Origenes working and struggling with the problem of how the Christ could have lived in the man Jesus.

Now, let us first consider Clemens of Alexandria, the head of the catechetical school of Alexandria, where those who wished to become Christian teachers were trained. When we consider this significant individual, we find something in his teachings that we may describe in this way: The Christ belongs, of course, to the forces that participated in the creation of the earth; he belongs to the spiritual world; he entered earthly evolution through the body of Jesus of Nazareth. In this way, Clemens of Alexandria looked up, first of all, to the Christ as a spiritual being and tried to comprehend him in spiritual realms. But Clemens also knew something else, which we have emphasized often—that the Christ had, in fact, always existed for human beings, but not in the earthly sphere. The only ones who could reach him were those who had developed, through the Mysteries, forces that enabled them to leave the physical body. When human beings left their physical bodies through forces acquired in the Mysteries and ventured into the spiritual realms, they were able to recognize the Christ and felt that he was the “coming one.” Clemens of Alexandria knew this. He knew that the ancient Mysteries spoke of the Christ as the coming one, who was not yet united with earthly evolution. He expressed this by saying that human beings were, of course, inspired to expect the Christ.

Clemens of Alexandria went so far as to say that, especially at two particular points in the spiritual evolution of humanity, something was nurtured as a kind of preparation for Christ's coming. He said, on the other hand, that this took place through Moses and the prophets. What came into the world through Moses and the prophets, said Clemens, was a preparation—humankind first needed to become acquainted with what came through Moses and the prophets, so that they might, through personal experience, come to feel they had found the Christ. This was the concept they had to form.

So we see that Clemens knew nothing about the old Gnostic wisdom—or, at least, he did not use it. But Clemens designated what entered human capacity through Moses and the prophets as a “preparation.” Then, as the second turning point, or “preparation” (and this is very significant), Clemens placed Greek philosophy—Plato and Aristotle—at the side of Moses and the prophets. He said, approximately, that Moses and the prophets as well as the philosophers prepared humanity for the event that took place with the Mystery of Golgotha.

Origenes said, on the other hand, that we are dealing with the Christ—the Christ who can be grasped as a spiritual being with the aid of spiritual forces. And we are dealing with the historical Jesus, who in fact once existed as a real person in the sensory world. How can these two be united, the God and the human being? How does the “God human” come to be? Origenes, accordingly, constructed a view that said: It is impossible for a god, without preparation, to live within an ordinary physical human body; a specially prepared soul, therefore, must have lived in Jesus so that his soul could mediate between God and the human being and might united the God, as a pure spiritual being, with physicality.

Thus, Origenes brought in the soul element and, within Jesus Christ, distinguished between the God, the pure Pneuma-being of pure spirit being—the psyche, or soul—and the physical body of Jesus of Nazareth. He tried to imagine how the Christ could dwell within Jesus of Nazareth. He no longer possessed the early Gnosis, which would enable him to imagine the dwelling of Christ on earth and the union of the Christ with earthly evolution. It was necessary to make up an understanding out of completely new and fresh elements, and his efforts went toward achieving this. So we see that, right at the time when Christ as a real being united with earthly evolution, human beings had the greatest possible difficulty in understanding this fact; the capacity for such understanding had never been so limited.

Clemens of Alexandria still preserved at least some idea of why this was so. He wondered what it was that inspired humankind in the ancient Mysteries. He thought that they were inspired through the Christ's influence, although from suprasensory worlds while they were out of their physical bodies. Clemens of Alexandria expressed this clearly when he said that Christ sent the angels to humankind. Indeed, he said openly that, when the Old Testament mentions the appearance of an angel, this means that the angel was sent by the Christ. He states explicitly that, when Yahweh appears to Moses as the burning bush, it is in reality the Christ who appears in this earthly, soul-spiritual manifestation. Clemens of Alexandria thus states clearly that, in the past, before the Mystery of Golgotha, the Christ appeared to human beings through angels. If people developed the capacity to understand the message of the angel, they were capable of standing as disembodied initiates in the presence of the Christ and in the presence of the spiritual world.

Thus Clemens of Alexandria was still able to go as far as this. Further, he said—and this was also part of the knowledge retained by Clemens—that clearly, over the course of time, the Christ passed from the nature of angel to the “Son nature”; he became “Son.” Previously, he was able to manifest and reveal himself through angels or as a host, or multitude, of angels. When it so pleased him, he appeared to one person in one angelic form, and to another as a different angel. Thus he appeared to human beings in many and various forms. Later, however, he appeared in the one form as the “Son.”

Here we come to a very important element, which I must ask you to note carefully, because it is extremely important. Clemens of Alexandria still held to the view that the Christ already existed before the Mystery of Golgotha in the spiritual realms. The Christ had already reached the point where he could reveal himself through angels, or messengers. But now, he came even further by being able to fulfill himself as the Son. His ability to fulfill his mission as the Son has the greatest imaginable importance. What was it that now entered human understanding?

When we go through the entire ancient Gnosis, we find a peculiar trait. If, for example, I were to outline it in the form of a diagram, I might say something like this: The Gnosis conceives, in evolution, the existence of a human “person” as proceeding from the Father—from the primal Father, the so-called Stillness, or primal Spirit. These ancient Gnostics indicated thirty different stages, and named them “Aeons,” and now I could name thirty of these. And then comes the second current, or stream. Whereas the first stream is spiritual, they also spoke of a second stream that belongs to the realm of soul. Within these streams they saw the Christ and the Sophia as the two principal Aeons, and as the source of all being. Then there were numerous other Aeons besides. Moreover, the Gnostics indicated yet a third stream—that of the Demiurge and matter. These all united and formed humankind. It is possible to form such an outline out of the way those Gnostics thought. Such concepts as theirs are not entirely unreal, because human beings are complicated. In a lecture once, I explained how many groups, or stages, containing seven parts make up the human being, our friends were very surprised to hear that so many differentiations must be looked for in the human being.² Yet it is just these differentiations that remind us of what the Gnostics, from their perspective, knew already.

On the other hand, we always find, when we approach the Gnosis, one particular point that impresses us—that the concept of time plays a very minor role. Gnostic ideas may be expressed spatially; the role of time as an idea is unimportant. Or we could say that Gnostic understanding is not capable of understanding it completely. And to this extent we may indeed call it progress from the Gnosis to Clemens of Alexandria. Although the whole encompassing fullness of spiritual wisdom had been lost, it was nevertheless a step forward that led to Clemens of Alexandria, since he brought the concept of time into the evolution of the Christ. He taught that the Christ had already existed earlier—that he had previously revealed himself through angels and later on as the Son; this was his evolutionary course.

Thus, the concept of development, or evolution, was introduced. This, you can see, is the significant point. Indeed, we cannot emphasize too often that the development of civilization in the West occurred in order to bring an understanding of the concept of time to the human worldview in the right way. This is what is so important, so radically important—to view the course of evolution and to realize that the Christ was first able to manifest only through angels, and that afterward, when he passed through the Mystery of Golgotha, he is able to manifest as the Son. Through the angels, he is the messenger of something outside the world. It is true that it permeates the world completely, but to understand it correctly, we must nevertheless recognize that it comes from outside the world, as the messenger. Later, however, he appears as Son; he imbues all things.

Just as the Son is one blood—one with the Father in the physical world—we must also conceive the spirit as one and the same being with the Father in the spiritual world. To be a Son is something other than being merely an angel. So, when this being reveals itself as Son, it is an evolutionary progress, in contrast to the earlier manifestations, whereby he was able to appear only as an angel, or messenger. There was, as it were, a kind of understanding of the Christ that went further than the understanding of the ancient Gnosis. Yet, the effects of the Gnosis were needed in order to say even what Clemens could say. When the Gnosis gradually disappeared altogether, it was no longer possible to say even what Clem- ens of Alexandria and Origenes had said. People became increasingly familiar with those impulses that belonged to a later period: purely materialistic impulses.

So it came about that the teachings of Origenes were condemned. They were pronounced heretical. The element in them that caused them to be declared heretical was the fact that people wished to renounce any form of understanding that came from humanity itself and its own forces. This was what they wanted to renounce; they felt that such an understanding was no longer possible. And how do matters appear to us now? What aspect must they assume for us? We see, in fact, that an ancient form of spiritual wisdom had established itself extensively on the foundation of ancient clairvoyance. It was there, but it gradually disappeared. Contained in this spiritual wisdom—though it dealt with a supra- sensory being—was wisdom related to the Christ. Just at the time when the Christ descended to earth, however, the wisdom had disappeared. The real Christ was now united with the earth; knowledge about the Christ, however, had disappeared by this time.

Here you have an example, on a grand scale, that I must ask you to please consider in the right way. We can cast our glance over the earth that was known to humanity at that time—the earth as it was before the Mystery of Golgotha. The further back we go, the more knowledge we find about the Christ, who must be thought of as existent in suprasensory realms. The farther back we go, the more knowledge we find, but it is knowledge that can be communicated only through angels. This constitutes evolution. This knowledge, this view of Christ, is made known to many people. The Christ lived as the inspiration of many human beings: evolution.

This knowledge slowly fades away and disappears, and its influence weakens. And in one being, Jesus of Nazareth, we find everything concentrated that had previously been distributed among many. Imagine, in the course of evolution, a drop of the inner being of the Christ as living in a priest of the Mysteries, another drop in a second priest, yet another drop in a third, and so on. In the case of each of these initiates, you would find that, when he went out of his body—when his spirit abandoned his body—he had some portion of the Christ within him. The Christ is thus multiplied in them. All of this disappears, because everything that had once been distributed is drawn together and concentrated in a single point, in the body of Jesus of Nazareth: involution.

Involution is the very principle or being that was taken away from all the others and appeared in one body. Thus, we see that what had lived in evolution in a distributed form had to disappear from the earth by becoming concentrated into one point—the body of Jesus of Nazareth. This is the important fact. Evolution ceases within the most significant involution. Now begins the time, therefore, when the Christ himself lives with the earth, but when the knowledge of the Christ no longer lives in the earth; knowledge of the Christ must evolve anew.

At this point, the very difficulties we spoke of appeared. On the one hand, we have Jesus of Nazareth, and on the other, we have the Christ. Keep in mind that the ancient wisdom concerning the connections of things in human beings themselves were now completely lost. During that entire period, there was no longer the slightest knowledge of anything concerning humankind. Not until now are we beginning again to differentiate in the human being our physical body, ether body, sentient soul, and so on. Only now are we beginning this. Now, in a single individual, we again differentiate between the physical earthly part, which continues the line of heredity, and the higher spiritual part, which has descended again from spiritual worlds.

Origenes did not know this, nor did Clemens of Alexandria. They did not know about the spiritual soul and the physical part in each individual human being who walks on the earth. This was why they found it so difficult to understand the single members of the being of Jesus Christ. The knowledge related to the Christ became more and more at variance, and it is infinitely important for an understanding of our own age to realize how all of this, in turn, influences our own time, inasmuch as it was necessary for the knowledge of spiritual science to appear today. It is extremely important to keep in mind this separation of Jesus and the Christ. This is a very serious and important matter. And we encounter in a myriad of forms.

The Christmas event was entirely unknown at that time. It entered human hearts only gradually. This was the outer aspect: People came to know in images what had occurred in Palestine; only gradually, with the aid of dramatic performances, did they begin to form an idea of what took place there. This was the aspect, I might say, of the Jesus Mystery. We have seen the Christmas plays performed for us here. We could still feel something of the Christ in one of them, the second. And we could feel Jesus in his purity of form in the first play, which is so primitive and simple. We could say that the child Jesus—the first appearance of “Jesus”—gradually conquered human hearts. Around the middle of the Middle Ages, we find that people began to look up to the child; before then, Christians participated in the Mass and heard about the Mystery of Christ. They heard that he had passed through the experience of death, about St. Paul's teachings, and so on, but the Bible, as we know, was not allowed to become popular; it was kept entirely in the hands of the priests. Believers were expected to participate in the Mass, which was, moreover, celebrated in Latin. But there was no real participation in the events of the holy rite itself. The essence of the Gospels conquered human hearts and souls only very gradually. So it happened that only after the middle of the Middle Ages could such plays portraying the appearance of Jesus and so on be given to ordinary people. Today, the actual view that we maintain is that the Mystery of Golgotha once took place and that, after that event, people knew something of this Mystery of Golgotha. Yet, what they really knew was simply this: Christ had died on the cross; it was mainly the Easter event that people felt.

We must keep in mind that all of this took place at the same time when mystics such as Tauler, Meister Eckhardt, and others were seeking the Christ through mysticism. Thus, on the one hand, we have the first appearance of the Christmas plays; Jesus is sought in the most external form possible—in the form of a direct physical portrayal—whereas the mystics sought the Christ. They worked to develop the soul to such an extent that they could experience the Christ arising within them; they sought to apprehend the Christ in completely changed form, within the soul, a Christ far removed from the world, existing as pure spirit. Mysticism, on the one hand, and the Christmas plays on the other—Jesus and the Christ being sought simultaneously along two different and widely separated paths. What was a theoretical difficulty in the case of Origenes—the impossibility of uniting the Christ with Jesus—appears directly before us out in the villages. There, among the simple folk, Jesus is shown as a child, whereas the deep- natured mystics looked for the Christ by trying to guide their own souls to an inner experience—to inner contact, so to speak—of the Christ.

But where can we find the connecting link? Where is it? Events follow their course, side by side. Just consider the wide gulf between the childlike gaze of the villagers and what they see in the Christmas plays and the deep mysticism of a Meister Eckhardt or a Johannes Tauler. And yet, the beginnings of these Christmas plays actually appear at the same time. In fact, mysticism also continues to live. And today, in our own time, just think what the whole event of the Mystery of Golgotha has become for many theologians. Among the most advanced theologians, what is it that draws their attention? They consider that, once upon a time, at the beginning of our era, a man was born in Nazareth, or Bethlehem, or somewhere else—a chosen one, chosen especially to experience gradually within himself the human connection with the spiritual world. He was a noble man, the noblest of all—so noble, in fact, that one might say that he was almost ... but here, you see, they are somewhat at a loss. Here they are not so sure of themselves. What is there to add to the fact that he was viewed absolutely as a god during the evolutionary course of Christianity? And so they turn backward and forward, until all the theories and teachings of Euken and Harnack come along. Isn't it true that they cannot understand it al all, yet they wish, in one way or another, to appear smart and to be able to view Jesus as something special—and to be able to conceive of the Christ. Then they consult the Gospels, and as modern persons, of course, they are ashamed to admit the truth of the miracles, so they struck out whatever can be struck out, and construct from the Gospels something as natural as possible—something that may be explained away.

Then we come to the event of Jerusalem and the death on the cross. Theologians can pursue things as far as this death, you see, but they are unable to go so far as the resurrection. And then we see examples such as Harnack's statement that this resurrection, the grave from which Jesus Christ supposedly arose—indeed, this Easter Mystery—allows us to penetrate only the knowledge that this Easter Mystery took place in the garden, near the Place of the Skulls. It was there that the Easter Mystery arose, and the idea of the resurrection comes from there. We are expected to hold to this, without concerning ourselves with what actually occurred there, because the conviction of the resurrection proceeded from there.

This is indeed very strange, is it not? If you read Harnack's book The Essence of Christianity, you will find this extraordinary idea of the resurrection. I once pointed this out in a certain city at a meeting of the Giordano Bruno Union by saying that this is a strange thought indeed. If you wish to solve the problem of the resurrection with such a statement, it is better to leave the actual event untouched and to point our simply that the resurrection belief—the belief in the Easter Mystery—arose from that grave. A certain gentleman who was present objected by saying that Harnack could not have written this, since this would in fact be almost Roman Catholic—a Roman Catholic superstition. It would be no different than believing that the holy garment of Treves had some hidden meaning. This would indeed be superstition, and Harnack could not have written it. Yet it is a fact that he did write it, and since I did not have the book handy, I had no choice but to send that gentleman a post card the next day, stating that the passage could be found on such and such a page. This are the sort of thing that leads to many difficulties. People are at a loss when they try to find the path leading from Jesus to the Christ. Someone once said to me, “We modern theologians can no longer do anything with a Christology. The only thing that is of any real use to us is a ‘Jesuology.’” And it was that same person, not I, who added this statement: “What a pity that the name Jesuits is already taken, since the followers of modern theology really ought to be called ‘Jesuits.’” Please note that it was not I who said this, but a modern theologian.

Now this is one side of the historical picture. The other side is this: A number of modern theologians are, in turn, holding more to the Christ. They study the Gospels, but they do not interpret certain passages in the Gospels, as do the other theologians I've mentioned. They do not speak of what one is able to believe, as a rational person might believe about another human being, even if that human being is divine. Yet, when describing this individual as a divine being, they are not at all clear in their minds about how far they should go in their application of divine status. “A noble man,” they say, more noble than Socrates, certainly, but here they go no further.

Thus we have the one class of people, the “Jesuolgians,” since it would be difficult indeed to apply to them the name theologians. The word theology means “wisdom of God,” but it is just this godly element that they wish to eliminate. And then there is the other group, who take things more seriously and who find, after studying certain Gospel passages, that it is impossible to view the one who pronounced such words as an ordinary human being. There are passages in the Gospels, as we know, that cannot, if we are honest, be so lightly attributed to a mere human being. Furthermore, such people take the story of the resurrection seriously. They consider themselves “Christologians,” in contrast to the “Jesulogians.” At the same time, they come to yet another conclusion. For example, just read the book Ecce Deus, among others. In this book, they say, “If you read the Gospels honestly, it is impossible to believe that they refer to an ordinary human being. They speak of a God—of a true and real God.” Hence, these people, for their part, lose Jesus; they lose him very seriously, because here they say, “Throughout the Gospels, certainly, we find the mention of God; but God can not possibly have existed—in fact, he could not have lived on earth. Therefore, we must hold on to the Christ. But the Christ is the one of whom people have said that he never lived on earth.” Christology without Jesuology; this is the other direction. Yet these two directions find no way to unite. This is true today; those who speak of the Christ have lost Jesus, and those who speak of Jesus have lost the Christ. Christ has become an unreal god, and Jesus an unreal man. And it would have to continue this way, inevitably, if something new could not be added.

The new element to be added must be spiritual science, which is capable of understanding anew how the Christ could live in Jesus. In fact, one of the most important points in the spiritual scientific teaching is this: It can lead us to understand how the Christ, by way of the two Jesus children, could actually become the one who assumed the position at the center of earthly and human evolution. Spiritual science can do this, because it has a new vision of what the human being really is and how the spirit, soul, and body are united in the human being. Consequently, if we build on this, we can understand once again how the Christ united with Jesus. This is complicated, of course, and it is not easy to understand. Nevertheless, it can be understood. You will thus be able to see how what humankind has lost can, with the help of spiritual science, be built up again from its original source. This is also true of our comprehension of the Mystery of Golgotha. When the Christ appeared in the world, it was impossible for people to understand him. Such understanding can be acquired only gradually. His achievements took the form of actual facts. The points of departure that can lead us to an understanding can be found everywhere. Even the simplest Christmas play can help us find such points.

What do such plays show us? So far as the Paradise Plays are concerned, the following fact is placed before us: A human being enters the world, and we realize, merely through incidental occurrences, that this human being is Jesus. We enter the world as children. I said that the Paradise Play—the beginning of earthly evolution—was connected with this, the Mystery of Golgotha.

Certainly, we must consider the fact that, at the beginning of earthly evolution, human beings were exposed to luciferic temptation. Consequently, their normal progress of evolution was changed. Thus we are faced, symbolically, with Adam cast out of paradise; his being is other than what it was destined to be before luciferic temptation. How does this manifest? Imagine that Lucifer had never approached humankind, and that human beings had lived without the luciferic impulse. In that case, human beings would have lived in a different way in their ether body. When we pass through the portal of death, we still retain our ether body, and then we cast it off. Nevertheless, this ether body more or less continues its existence. As a result of luciferic temptation, it caries the impressions of everything we do and think. We know that human beings die; that they pass through the portal of death; that the physical body is surrendered to the elements; that, after a few days, the ether body detaches itself from the human being; and that human beings then continue along whatever path them must take. At the same time, in this etheric part are the impressions of what the ether body had become as a result of thinking, feeling, and actions, in an inevitable accordance with luciferic temptation.

Now imagine the earth. The human physical body enters this earth; it is given over to the earthly elements, but the ether body remains connected with the earth. Thus, we have the ether bodies of human beings; they are present in the atmosphere of the earth. And they are different from what they would have been had the luciferic temptation never taken place. Everything I've said thus far about ether bodies in general refers, of course, to these ether bodies. But what I am saying today also refers to them. So we may repeat: Human beings are embedded in the earth; what we leave behind on the earth—all that our ether body has become during earthly life—has become more dry, more “woody,” than it would have become had the luciferic temptation not occurred. More wood-like, drier—in fact, this difference does exist. Imagine that the luciferic temptation had never taken place; after death, human beings would leave behind a far more rejuvenated ether body, a much “greener” ether body, as it were. Because of the luciferic temptation, human beings leave behind a far more dried-up ether body than would have otherwise been the case.

This was expressed in the legend that tells us a dried-up Tree of Paradise arose from Adam's grave. But what lives in the earth actually lived before the Mystery of Golgotha in the human ether body, infected by Lucifer. It was precisely this element into which the body of Jesus of Nazareth entered as a healer, or as a “phantom,” as I explained in my lectures at Karlsruhe.³ Imagine that Adam's grave—Adam surrendered as a physical body to the earthly elements. Arising from his grave is the dried-up ether body, the representative of the human past that was infected by Lucifer and remains intact after death. This is, at the same time, the tree upon which one may be crucified. In fact, such a crucifixion actually does take place when the “phantom” of Jesus of Nazareth remains behind on earth after the Mystery of Golgotha, and through it unites with the earth. This is expressed in the legend that tells us this tree was handed down from generation to generation and became, in turn, the cross on Golgotha. This is a pictorial view that corresponds to the fact—that, through the crucifixion, the phantom of Jesus of Nazareth united with what lived in the earth etherically, as a totality of ether bodies infected by Lucifer. Those bodies were, of course, scattered, rarified, and dissolved, but they were nevertheless existent in the form of forces. This is very significant and infinitely profound fact that we must keep in mind, and it illuminates for us the mysteries of the earth.

But what is it, in fact, that brings about our connection with the ether body infected by Lucifer? It is the fact that we enter the physical world as children. We still do not, of course, find the whole answer in that point were one becomes a child, because if we look with the right feeling, we see in the child a being free of Lucifer. And if we are able to do this—to look at a child with the right feeling, seeing how one enters the world—we can see the human relationship to the Christ.

This, it was expected, would be the feeling experienced by those seeing Jesus thus portrayed in the Christmas plays: They were expected to feel what I have described in the first pages of my little book on the progress of the human being and humanity.⁴ There I spoke of the first three years of human life and about our entrance into the world. If the same thing that permeates the human being during those first years were to permeate one in the middle of life (as I mentioned in the book), one would have some idea of the way the Christ lived in Jesus. This opportunity to see something in children that is not yet infected by Lucifer is also possible when we see the Christmas plays.

Now let's consider what all of this means. It is indeed tremendously important when we look at the child. In that little book I explained that during our earliest years we are far wiser than we are later on—although unconsciously—because we must then build up the body; later, we can no longer do that. We are far smarter and wiser than we are later on, and we are much better at penetrating our human nature, but we do not yet posses the Luciferic element. In working on ourselves inwardly in this way, during our earliest infancy—before that time we can recall later on—we work on the most delicate shaping of the body, and we work according to infinitely wise laws. Once Lucifer and Ahriman have permeated our knowledge later on, we haven't the faintest notion of those laws. While we are at work within this infant being, we are free of everything we enter later on, when we experience the world through the body; we are still unhampered by all differences, even by the difference of the sexes. We do not live during early infancy within the male or female element; we are not yet involved in the differences created by social position and race; we are not yet involved in national differences. We are human beings, pure and simple. We are then, in reality, within the same element inhabited by those who face one another in war, impelled by something they experience externally for the first time: hatred.

The fact that it is possible for human beings in the world to face one another in hatred, just because they belong to different nationalities, is something that develops through forces into which we enter through the connection with our physical body. Before acquiring such a connection through the physical body, children still live in an element that transcends all national and social differences. They live in an element where all souls could live, no matter where they were born on earth. Consider this: Human beings may face one another as bitter enemies and kill one another, yet those who have killed may pass through the portal of death, mutually united in the Christ who belongs to them all, the Christ in whom they live, if they have remained unaffected by the differences that exist among humankind. What makes people fact one another in hatred is something that they acquire only through the physical body; but this has no connection whatsoever with what lies outside the physical body.

Our age has much to learn—especially this age. It must find its way back to veneration for the infant Jesus, when he is portrayed as a child and not yet as one who has entered the element that brings differences among human beings, leading them into conflict and strife. It is only when their experiences change human beings from the child, about whom we are told at Christmas, that war and strife arise. It is human beings themselves who are portrayed in the Christmas play, human beings as they really are in their connection with cosmic powers—but portrayed in such a way that it reveals, in a unique way and on the physical level, something that does not become involved in strife; it is something that may even be carried, in a similar way, in the hearts of those who are fighting a physical battle to the death with one another.

It is profoundly significant that this is presented to humankind in particular relation to the “Nathan” Jesus Child. We connect with the side of our being, so to speak, through which we enter the world, without the slightest trace of discrimination, because we have not yet become involved in distinguishing nationality and so forth. We develop such discrimination only through our life in connection with the physical body. The Jesus idea, which is expressed fully only in the Jesus child, unites with the Christ idea, which is fulfilled when human beings are able go clearly recognize the spiritual also in Jesus as a man, when he was between thirty and thirty-three years of age—in other words, the Christ being. In a twofold way, through the “Nathan” Jesus and the “Solomon” Jesus, a body is prepared, which is able to remain apart from all that causes discrimination among human beings. The Christ is able to reveal himself only in such a body.⁵

Thus we see, according to spiritual science (and I have explained this in a similar way in my little book on the progress of the individual and humanity), the coalescence of the Jesus idea and the Christ idea. This is the greatest, most meaningful human need of our time. Until now, human beings have had a Christmas festival and an Easter festival, but these two festivals remained unrelated. Easter is a Christ festival, and Christmas a Jesus festival. Easter and Christmas eventually become related as we gain the ability to understand how the Christ and Jesus are interrelated. It is spiritual science that builds the bridge between the Christmas festival and the Easter festival. From the simple “Shepherd Play,” a bridge will lead us to the finest attainable comprehension if we cultivate spiritual science to the degree that we have the mentality of the shepherds rather than that of the innkeepers. The contrast between materialism and spiritualism is wonderfully described in the characters of the innkeepers and the shepherds. In fact, the great problem of our time is whether we wish to be innkeepers or shepherds. Many of today's events may be traced to the fact that people prefer to be innkeepers. The innkeeper nature is widespread in the world today; we must again work to become the shepherds. Naturally, there are many disbelievers, even among the shepherds. When one of the shepherds says, “I think I see a light yonder” (which means, “I perceive something of a spiritual nature.), there will always be another shepherd who will be slow to agree, saying it is just a fantasy.

There is one detail, however, that must not be ignored. Of course, we must be able to distinguish between the nature of an innkeeper and a shepherd; after all, don't innkeepers surround us on all sides? Wherever we go, they surround us, yet we convince ourselves that we are shepherds. This is natural, but we must not ignore this: We must investigate, at least in a small way, the innkeeper's nature within ourselves, and not view ourselves too certainly as the shepherds. We must occasionally ask ourselves, “Are we already able to see the approaching light, which will proclaim what must come through the new spiritual science?” We should cultivate inwardly everything that can keep alive the inner feeling for celebrating Christmas in our hearts through this new spiritual direction; this feeling will help us seek the light in the midst of darkness. We must seek and truly be willing to seek, however, in the right way. While we are seeking, we must truly have the feeling that we cannot reach our goal by trying only once; we must return again and again as the shepherds did, for they promised that they could come again and would not be satisfied to come only once.This is a fact; yet, people can become shepherds if they can begin now to develop within themselves the side of their nature that is not derived from earthly experience—if they can find, instead, a connection with what they brought to earth with them in their innermost being from the heavenly realms. People today stand far too firmly within the “house” where they can get what the innkeeper has to offer—what was brought from the earthly realms, and this can be evaluated only through earthly discrimination. On the other hand, those who still have a certain relationship with everything spiritual that surges and pulses through the world—those who have kept their shepherd nature—will be able to find the paths; they are able to discover that, in reality, ordinary knowledge finds only the outer appearance. People will gradually begin to understand Christmas when they learn to distinguish the innkeeper's nature from that of the shepherd, and when they come to realize how predominant the innkeeper's nature is today.

There is still much to be learned through the simple Christmas play, and because of this it seems to me a good idea to cultivate among us and to experience the Christmas mystery in this simplest of all forms. There are many and diverse hard battles ahead, my dear friends. They must be faced in the near future by just this sort of spiritual scientific work. To find the path, we must truly learn to be shepherds through spiritual understanding of the Christmas mystery—possessing all the humility of the shepherds, but at the same time, all the wisdom in seeking that belongs to the shepherds who are united with the universe. Let us engrave this in our hearts and souls at this Christmastime, so that we may continue to become seeking shepherds, and so that we may eventually learn to find what is holy within the human soul, just as it was found in the ordinary, everyday atmosphere of the simple folk. I have explained how this most sacred form of Christmas play arose, little by little, out of a carnival holiday mood, not from any sort of holy recreation. If we look for the spiritual in connection with what the Christmas plays show us, we find it in the right way as shepherds, not as innkeepers who have already lost their connection with the Christmas child, just as the play shows us symbolically. This is sorely needed in our age, when materialism has conquered such broad and far-reaching areas of life, both outer and within the human life of feeling. There, a spiritual worldview finds it difficult even to rediscover the right words—in contrast to the misused words that people use to express themselves—so that it may say what the right words mean.

• 1. The two books of Jeû are contained in the Bruce Codex. The first is considered speculative and cosmological, the second practical and related to overcoming the hostile world powers and securing salvation by practicing certain rites. The latter book is called “The Book of the Great Logos according to the mystery.” See G.R.S. Mead's introduction to Pistis Sophia (Spiritual Science Library, 1984, p. xxxv). The Bruce Codex was translated into German by C. Schmidt in 1892 and is probably the source quoted by Rudolf Steiner.
• 2. This reference is to a course of lectures by Rudolf Steiner in Oslo, Norway, June 2–12, 1912, Man in the Light of Occultism, Theosophy, and Philosophy, Rudolf Steiner Press, 1964 (GA 137).
• 3. Steiner refers to his 11 lectures in Karlsruhe, October 4–14, 1911 (GA 131), From Jesus to Christ, Rudolf Steiner Press, London, 1973.
• 4. See The Spiritual Guidance of the Individual and Humanity: Some Results of Spiritual-Scientific Research into Human History and Development, written in 1911 from 3 lectures, Copenhagen, June 1911 (GA 15), Anthroposophic Press, Hudson, NY, 1991.
• 5. For more about Steiner's views on the two Jesus children, see his course of 10 lectures in Basel, September 1909 (GA 114): According to Luke: The Gospel of Compassion and Love Revealed, Anthroposophic Press, Great Barrington, MA, 2001.

We shall begin to-day by studying a Northern poem that we considered in this group some time ago. The whole content of this poem is connected with Christmas and the Christmas season. It treats of the Legend of Olaf Åsteson and contains the fact that Olaf Åsteson, a legendary person, passed the thirteen days between Christmas and the Day of Epiphany in a very unusual way. And we are reminded thereby how within the world of these Sagas there lives the perception of the primitive clairvoyance formerly existing in humanity. The story is the following: Olaf Åsteson reaches a church door one Christmas Eve and falls into a sort of sleep-like condition. And during these thirteen nights he experiences the secrets of the spiritual world; he experiences them in his own way, as a simple primitive child of nature. We know that during these days when in a sense the deepest outer darkness prevails over the earth, when the growth of vegetation is at its lowest ebb, when, in a sense, everything external in physical earth-life is at a standstill, that the earth-soul awakens and attains its fullest waking consciousness. Now, if a human soul mingles its spiritual nature with what the spirit of the earth then experiences, it can, if it still retains the primitive conditions of nature, rise to a vision of the spiritual world such as humanity as a whole must gradually re-acquire through its own efforts. We then see how this Olaf Åsteson actually experiences what we are able to bring from out of the spiritual world. For whether he says Brooksvalin and we say Kamaloka or soul-world and spiritual world, or whether we use different images to those of the Saga, is of no consequence. The chief thing is that we should perceive how humanity has proceeded in its soul evolution from an original primitive clairvoyance, from a state of union with the spiritual world, and that this had to be lost so that man could acquire that thinking, that conscious standing in the world through which he had to pass, and from and beyond which he must again develop a higher perception of the spiritual world. I might say that this spiritual world which the primitive clairvoyance has forsaken is the same in which the evolved perception again lives; but man has passed through a condition which now causes him to find his way into this spiritual world in a different manner. It is important to develop the feeling that in reality the inner spiritual psychic development of a spiritual psychic being is connected with the transformation of the earth at the different seasons of the year; a psychic spiritual being is connected with the earth as a man's soul with his physical being. And anyone who merely regards the earth as the geologists do, as that which the usual Natural Science of to-day in its materialistic attitude so easily explains, knows as much of this earth as one man knows of another, of whom he is given a model in papier-maché, and which is not filled with all that the soul pours into the external nature of man. External Science really only gives us a mere papier-maché image of the earth. And he who cannot become conscious that a psychic distinction prevails between the winter and summer conditions of the earth are like a man who sees no difference between waking and sleeping. Those great beings of nature in whom we live, undergo states of spiritual transformations as does man himself, who is a microcosmic copy of the great macrocosm. Nature and the experiencing of it, the spiritual living with it has a certain significance. And he who can evoke a consciousness that just during these thirteen nights something transpires in the soul of the earth which man can also experience, will have found one of the ways through which man can live more and more into the spiritual world. The feeling for this experience of what is lived through in the great Cosmic existence has been lost to humanity to-day. We hardly know any more of the difference between winter and summer than that in winter the lamps must be lit earlier, and that it is cold in winter and warm in summer. In earlier times humanity really lived together with nature, and expressed this by relating in pictorial fashion how beings traversed the land while the snow fell, and passed through the country when the storm raged but of this in its deepest sense the present-day materialistic mind of man understands nothing. Yet man may grow into this frame of mind again in the deepest sense, if he turns to what the old Sagas still relate, especially in as profound a myth as that of Olaf Åsteson, which shows in such a beautiful way how a simple primitive man, while losing his physical consciousness grows into the clear light of spiritual vision. We shall now bring this Saga before our souls, this Saga which belongs to bygone centuries; which has been lost, and has now been recorded again from the Folk-memories. It is one of the most beautiful of the Northern Sagas, for it speaks in a wonderful way of profound, Cosmic mysteries—in so far as the union of the human soul with the world-soul is a Cosmic mystery.

(The Legend was here recited.)

As we are able to meet here to-day, we may perhaps speak of a few things which may be useful to some of us when we look back to what have learnt through Spiritual Science in the course of the year. We know and this has lately been emphasised even in our public lectures—that at the back of what is visible to external perception as external man, there lies a spiritual kernel of man's being which in a sense is composed of two members. We have learnt to know the one as that which meets our spiritual vision on undergoing the experience usually designated as the “Approach to the Gate of Death”; the other member of the inner life appears before the human soul when we become aware that in all the experiences of our will there is an inner spectator, an onlooker, who is always present. Thus we can say: human thought, if we deepen it through meditation, shows us that in man there is always present in the innermost of his own spiritual being a something which, as regards the external physical body, works at the destruction of the human organism, a destruction which finally ends in death. We know from the considerations already put forward that the actual force employed in thinking is not of a constructive nature, but is rather, in a sense, destructive. Through our power of dying, through our so developing our organism in our life between birth and death that it can fall into decay and dissipate into the Cosmic elements, we are enabled to create the organ by means of which we develop thought, the noblest flower of physical human existence. But in the depths of a man's life between birth and death there is a kind of life-germ for the future which is especially adapted to progress through the gates of death; it is that which develops in the currents of Will and which can be regarded as the ‘spectator’ already characterised. It must continually be urged that what brings spiritual vision to the soul of man is not something which first develops through the spiritual vision itself, but something which is always present; it is always there, only man in our present epoch should not see it. This may be said, that one ought not to see it. For the evolution of the spiritual life has made much progress, especially in the last decades, so that anyone who really gives himself up to what in our materialistic age is designated ‘the spiritual life’ spreads a veil over that which lives in his inner nature. In our present age those concepts and ideas are chiefly developed which are best calculated to conceal what is present spiritually in man. In order to strengthen ourselves aright for our special task, we who follow Spiritual Science may point, just at this significant season, to the particularly dark side of present-day spiritual life, which must indeed exist, just as the darkness in external nature must also exist; but which we must perceive and of the existence of which we must become aware. We are living through a relatively dark period of civilisation in regard to the spiritual life. We need not constantly repeat that in no wise do we undervalue the enormous conquests of which—in this epoch of darkness, mankind is so proud. Nevertheless with regard to spiritual things the fact remains that those concepts and ideas which are created in our epoch, absolutely conceal that which lives in the souls of men—especially from those who immerse themselves most earnestly in these ideas. In reference to this the following may be mentioned. Our epoch is specially proud of its clear thinking, acquired through its important scientific training. Our age is very proud of itself. Of course not so proud as to lead all men to want to think a great deal: no, its pride does not lead to that. But it results in this, that people say: ‘In our epoch we must think a great deal if we want to know anything of the spiritual world.’ To do the necessary thinking oneself is very difficult. But that is the task of the theologians. They can ruminate on these things. Thus, our epoch is supposed to be very highly evolved and is exalted above the dark age of belief in authority; and so we must listen to the theologians, who are able to think about spiritual things. Our epoch has also progressed with respect to the concept of right and wrong, of good and evil. Our epoch is the epoch of thought. But in spite of this advance from the belief in authority, it has not led each man to think more deeply on right and wrong; the lawyers do that. And therefore because we have got beyond the epoch of belief in authority we must leave it to the enlightened lawyers to think over what is good and evil, right or wrong. And with reference to bodily conditions, to bodily cures, because we do not know what is healthy or unhealthy in this epoch which desires to be so free from belief in authority, we go to the doctors. This could be exemplified in all domains. Our epoch is not much inclined to despair, as was Faust, thus:

‘I have studied, alas! Philosophy
And Jurisprudence and Medicine too.
And saddest of all Theology!
With ardent labour through and through!
And here I stick, as wise, poor fool!
As when my steps first turned to school.’

One thing results: our age actually refuses to know anything of the things which perplexed Faust, but desires to know all the more of those things already clearly cognised in the many different departments in which the weal and woe of humanity are decided. Our epoch is so terribly proud of its thinking, that those who have brought themselves to read a little Philosophy in the course of their lives—I will not go so far as to say they have read Kant, but merely some commentary on Kant—are now convinced that anyone who asserts anything about the spiritual world in the sense of Spiritual Science, sins against the undeniable facts established by Kant. It has often been said that the whole work of the Nineteenth Century has been directed to developing human thought and investigating it by means of critical knowledge. And many to-day call themselves ‘critical thinkers’ who have only taken in a little. Many men to-day, for instance, assert that man's knowledge is limited, for he perceives the outer world through his senses; yet these senses can merely yield what they produce through themselves. Thus man perceives the world by its effects on his senses, therefore he cannot get behind the things of the world, for he can never transcend the limit of his senses! He can only receive pictures of reality. And many, speaking from the depths of their philosophy, say: ‘The human soul has only pictures of the world;’ and thus it can never arrive at the ‘Thing in Itself.’ One may thus compare what we obtain through our senses, our eyes, ears, etc.—to pictures in a mirror. Certainly, if a mirror is there and throws back pictures, the image of one man, the image of a second man, etc., and we behold them, we have then a world of images. Then come the philosophers, and say: ‘Just as anyone who sees a man, or two in a mirror, in a reflected image, has a picture world of his own, and as he does not behold the “Thing in Itself,” the man, but merely his image, so we really have only images of the whole external world, when the rays of light and colour strike the eye, and the waves of air strike our ear, we have only images. All are images! Our critical epoch has resulted in this: that man forms nothing but images in his soul, and can never through these images reach to the “Thing in Itself.”’

Infinite sagacity (I now speak in full earnestness) has been applied by Philosophy in the Nineteenth Century in order to prove that man merely has images and can never reach the ‘Thing in Itself.’ What is really the origin of this critical resignation, of this passivity as regards the ‘limitations of our knowledge,’ when we thus discover the image nature of our perception? Whence does it originate? It arises from the fact that in many ways the thought of our epoch, of our enlightened age, is devoid of truth, and short sighted. Our thinking throws out an idea in a pedantic fashion and cannot get beyond it. It holds up this idea like a wooden mannequin and can no longer find anything which is not given by the mannequin. It is almost incredible how rigid thought has become in our time. I shall just make clear to you, by means of the same comparison of the reflected image, the whole story of this image nature of our perception, and of what the so-called critical progressive thought has produced. It is quite a correct premise that the world, as man has it here in sense existence, is only here because it impresses itself on man and throws up images in his soul. And it is well that humanity should have reached this point, through the critical philosophy of Kant. We are well able to say: The images we have of the outer world are such that we can compare them with images of the two men in a mirror. Thus, we have a mirror and two men stand before it. We do not see the men but their pictures. We thus have images of the world through what our souls know of the outer world. We have images which we compare with the two men whose reflected pictures we behold. But some one who had never seen men, but only images, would be able to philosophise thus: ‘I know nothing of the men, but their lifeless images.’ Thus conclude the critical philosophers. And with this conclusion they remain satisfied. They would find themselves refuted in their own being, if they could get a little further away from their mannequin of thought, out of the dead into the living thought. For, if I am in front of a mirror in which are reflected two men, and I see in it that the one strikes the other so that he is wounded, I should be a fool to say: ‘The one mirror-image has struck the other.’ For I no longer see merely the image in the mirror, but through the image I see real events. I have nothing but the image, but I see an absolutely real occurrence through the mirror image. And I should be a fool to believe that that only took place in the mirror. Thus: critical philosophy seizes the one thought that we have to deal with images, but not the other thought, that these images express the facts of something living. And if we grasp these images in a living way, they give more than pictures, for they point to the ‘Thing in Itself,’ which is the real outer world.

Can one still say that the people who produce this ‘Critical Philosophy’ really think? Thought is to a great extent lacking in our time. It is really at a stand-still. And we have stood still at this ‘Criticising of Thought.’ I have often mentioned that this criticism, this critical philosophy, has even progressed in our culture, and that a man making a noble effort (they are all honourable men and their efforts entirely praiseworthy) has produced a certain ‘Criticism of Language.’ Fritz Mauthner has written a ‘Criticism of Language’ in three thick volumes, and even a philosophical dictionary written from this standpoint, in two still thicker volumes. And Mauthner, himself a journalist, has a whole journalistic train of followers, who naturally regard it as a great work. And in our time, in which ‘Belief in Authority’ is supposed to be of no importance, very many who have reached that standpoint, consider it a significant work, as does even the press for which Fritz Mauthner wrote; for to-day ‘there exists no belief in authority!’

Now, Mauthner finally explains how man actually forms nouns, adjectives, etc., but says they all signify nothing real. In the outer world one does not experience what words signify. Man so lives himself into words that we really do not have his thoughts and soul images, but merely words, words, words. Humanity finds itself entangled in the language which gives him his vocabulary. And because he is accustomed to attach himself to the language, he only reaches the symbol of things as given in words! Now, that is supposed to be something very significant. And if one reads these three volumes by Mauthner, and if you have something to reproach yourself with, it is a good penance to read half of them! Then one finds that their author is profoundly convinced—indeed one cannot put it otherwise—that he is cleverer than all the clever men of his time. Of course a man who judges of his own book is naturally cleverer than the others. So Fritz Mauthner finally concludes that man has nothing but signs, signs, signs. Indeed, he goes still further. He goes so far as to say the following: Man has eyes, ears, sense of touch, etc., that is, a collection of sense organs. And in Mauthner's opinion man might have not only organs of sight, hearing, touch, taste, but quite different senses. For instance, he might have another sense besides the eye. He would then perceive the world quite differently with this sense from what he does by receiving pictures through the eyes. Then much would exist for him which is not perceptible to the ordinary man. And now this critical thinker feels a little mystically inclined, and says: “The immeasurable fullness of the world is conveyed to us only through our senses.” And he calls these senses ‘Accidental Senses,’ because in his opinion it is a Cosmic accident that we should have just these very senses. If we had other senses the world would appear differently. Thus it is best to say: “We have accidental senses! Thus an accidental world!” Yet he says the world is immeasurable!—It sounds beautiful. One of the followers of Fritz Mauthner has written a brochure called Scepticism and Mysticism. In this special attention is drawn to the fact that man may even become a mystic in the depths of his soul, when he no longer believes what these accidental senses can give. A beautiful sentence is given us on the twelfth page of this book.

‘The world pours down on us; through the few miserable openings of our accidental senses we take in what we can grasp, and fasten it to our old vocabulary, since we have nothing else to retain it with. But the world streams further, our language also streams on further, only not in the same direction, but according to the accident of language, which is subject to no laws.’

Another philosophy! What does it want to do? It says: The world is immeasurable, but we have merely a number of accidental senses into which the world streams. What do we do with what thus streams in? What do we do according to this gentleman's doctrine of accidents? We remind ourselves of what he calls memory. We fasten that on to the words transmitted to us through our language, and the language then streams on again further. Thus what streams to us from the immeasurable Cosmic Being through our accidental senses, we speak of in our word-symbols. A sagacious thought. I repeat it in all earnestness. It is a sagacious thought. One must be a clever man in our age to think thus. And it can really be said of these people that not only are they all honourable and praiseworthy; ‘they are also remarkable thinkers.’ But they are entangled in the thought of our epoch, and have no will to transcend it.

I have experienced a kind of Christmas sadness—one cannot call it joy for it has become grief, through having once more to consider certain of these matters in this connection. And I have written down a thought, formed exactly after the style of the above thinker who wrote what has just been read. I have applied exactly the same thought to another object with the following results: ‘Goethe's genius is poured on to the paper. With the few miserable forms of its accidental letters the paper takes up what it can, and lets itself express what it can take up with its old store of letters, since there is nothing else to express it with. But Goethe's genius streams on further, the writing on the paper also streams on further, not only in the same direction, but according to the accidents in which letters can group themselves, being subject to no laws.’ It is exactly the same thought, and due regard has been given to each single word. If one maintains that: ‘the immeasurable Cosmos pours down to us, and we take it up with our few accidental senses, as well as we are able, and fix it into our vocabulary: the Cosmos then streams on further, while language streams in another direction, according to the accidents of the history of language, and thus human perception flows on.’ Then this is exactly the same thought as if one said: ‘Goethe's genius flows through the twenty-three accidental letters, because the paper can only receive things in that way. But Goethe's genius is never within them, for it is immeasurable. The accidental letters cannot take that up. They stream on further. What is on the paper also streams on further and groups itself according to the formations possible to the letters, the laws of which cannot be perceived.’ If now these extremely clever gentlemen conclude from such suppositions that what comes to us in the world is merely the result of accidental senses, that we can never get to what really underlies the world in its depths—that is the same as thinking that in reality one can never reach that which lived in the genius of Goethe. For they make it clear—that of this genius nothing exists but the grouping of twenty-three accidental letters. Nothing else is there! These gentlemen have a precisely similar thought, only they are not aware of it. And there is just as much sense in saying: ‘One can never know anything at all of Goethe's genius, for you see that nothing of it can flow to you. You can have nothing but what the different grouping of twenty-three accidental signs can give.’ There is just as much sense in this as in the discussion on the Cosmos that these men bring forth, concerning the possibility or impossibility of Cosmic knowledge. There is just as much sense in this whole train of thought—which is not the thinking of simpletons—but the thinking of those who are really the clever men of to-day, but who do not wish to raise themselves above the thought of our epoch.

The matter has, however, really another aspect. We must be clear that this manner of thinking, which meets us in the example in which it determines the limitations of knowledge, is our own mode of thought in the present age. It prevails, and is to be found everywhere to-day. And whether you read this or that apparently philosophical book intended to solve the great riddles of the universe—or disguise them—or whether you read the newspaper, this style of thinking is everywhere prevalent. Its methods dominate the world. We drink it in to-day with our morning coffee. More and more daily journals appear with such opinions. And in the whole web of our social life this same manner of thought prevails. I have attempted to expose this thinking in its philosophical development, but it could also be traced in those thoughts which one evolves in every possible relation in life, in everything man reflects upon, this thinking prevails to-day. And this is the cause of man's inability to evolve the will to experience in its reality what, for example, Spiritual Science seeks to give. For Spiritual Science is not incomprehensible to true thinking. But what it has to give must naturally always remain incomprehensible to those men who are built after the pattern of Fritz Mauthner. And the majority of men are fashioned thus to-day. Our contemporary science is absolutely permeated through and through with this thinking. Nothing is here implied against the significance and the great achievements of Science. That is not the point, the essential question is how the soul lives in our age, in our present civilisation. Our age is utterly lacking in the power of fluidic thought, unable really to follow what must be followed if these thoughts are to grasp what Spiritual Science has to impart.

Now we can ask ourselves: ‘How does it come about that such a book as Gustav Landauer's Scepticism and Mysticism can be written, when it simply oozes with self-complacency?’ I might say that the reader himself beams with the whole tone of self-satisfaction within it, as one does on reading Mauthner's Criticism of Language or the article in the Philosophical Dictionary. How is this? One does not learn how this comes about by following the thinking. I can imagine very clever men reading such a book and saying: ‘That is a thoroughly clever man!’ They would be right, for Mauthner is indeed a clever man. But that is not the point; for cleverness expresses itself by a man forming in a certain logical manner those ideas of which he is capable, turning them one after the other into nonsense, and reconstructing them again in some fashion. One may be very clever in some branch or other, and possess a really right sort of cleverness, but if one enters a life which is permeated with the consciousness of spiritual knowledge, then with each step there develops such a relation to the world that one has the feeling: ‘You must go further and further. You must perfect your ideas each day. You must develop the belief that your ideas can lead you further and further.’ One has the feeling that the cleverness of the man who had written such a book is of the following nature: ‘I am clever and through my cleverness I have accomplished something definite. I will now write that in a book. That which I now am I shall inscribe in a book, for I am clever on this the 21st of December, 1915. The book must be finished and will reproduce my cleverness.’ One who really knows never has that feeling. He has the feeling of a continual evolution, of an eternal necessity to refine one's ideas, and to evolve higher. And he certainly no longer has the feeling: ‘On this 21st of December, 1915, I am clever; now, through my cleverness I shall write a book that will be finished in the course of months or years.’ For if he has written a book he truly does not look back to the cleverness which he had when he began to write it, but through the book he acquires the feeling: ‘How little I have really accomplished in the matter and how necessary it is for me to evolve further what I have written.’ This ‘journeying along the path of knowledge,’ this constant inner labour, is almost entirely unknown to our materialistic age; it believes it knows it, but in reality it knows it no longer. And the deepest reason for this can be clothed in the words: ‘These men are so excessively vain.’ Man is tremendously vain, for, as I said, such a book really oozes with vanity. It is clever, but terribly vain. The humility, the modesty, that results from such a path of knowledge as has been laid down, is utterly lacking to these men. It must be utterly lacking when a man unconditionally ascribes cleverness to himself on this 21st December, 1915. Humility must be lacking. Now you will say: ‘These people must be stupid if they regard themselves as clever.’ But they do not consider themselves stupid with the surface consciousness, but with the subconsciousness. They never learn to distinguish between the truth which lives in the subconsciousness, and what they ascribe to themselves on the surface, and thus it is the Luciferic nature which really urges the men of to-day to desire to be clever, to attain a definite standpoint of cleverness, and from this point to consider and judge everything. But when a man bears this Luciferic nature within him, then, while he beholds the external world with Lucifer he is led to Ahriman. He then naturally sees this outer world materialistically in our epoch, quite naturally he looks at it in a materialistic manner. For when a man with Lucifer in his nature begins to contemplate the world, he then meets Ahriman. For these two seek each other out in man's intercourse with this world. Therefore such radically vain thinking never reaches the possibility of this conviction, ‘if I use a word, I naturally use merely a symbol for that which the word signifies.’ Mauthner made the great discovery that no substantives exist. There are none. They are no reality. Of course not. We grasp certain phenomena, think of them rightly for a moment and call them substantives. Certainly substantives are not reality: neither are adjectives. That is quite understood. That is all true: but now if I join a substantive and an adjective together, if I bring speech into movement, it then expresses reality. Then what the image represents transcends the image. Single words are no reality in themselves, we do not, however, speak in single words, but in groups of words. And in these we have an immediate presence within the reality. Three volumes have to be written to-day, and a two-volumed dictionary added, in order to expound all these things to man by means of thoughts of infinite cleverness, which simply overlook the fact that although single words are only symbols, the connecting of several into groups is nevertheless not merely symbolical, but forms part of the reality. Infinite wisdom, infinite cleverness is to-day used to prove the greatest errors.

Now, finally, that such errors should be manifest in a criticism of speech or even in a criticism of thought, is not in itself so bad, but the same kind of thought expressed in these errors—in these very intelligent and clever mistakes—lives in the whole thought of our present-day humanity. If we do but grasp the task which is comprised in our spiritual movement, it really forms part of it that we should become conscious of the necessity for those who wish to be Spiritual Scientists, to look at their era in the right way, and really place themselves in the right attitude to it. So that really, I might say: the practical side of our spiritually scientific movement demands that we should seek to transcend that thinking which answers to the above description, and not follow along those lines of thought, but try to alter them. We shall immediately approach the understanding of Spiritual Science with the simplicity of children if we only remove those hindrances which have entered the spiritual life of the civilisation of our present age through the stiffened and petrified forms of thought. Everywhere we should lay aside in our own souls that belief in authority which to-day appears under the mask of freedom. That should form part of the practical life of our Spiritual Science. And it will become more and more necessary that there should be at least a few people who really see the facts as they are and as they have been characterised to-day—and not only see them, but take them in real earnestness all through life. This is the essential. One need not display this externally, but much can be done if only a small number of persons will organise their lives—in whatever position they may occupy, in accordance with these explanations.

We can see in one definite respect how absolutely our age demands that we should again make our thinking alive. Let us briefly place before our souls something that we have often considered. In the beginning of our era that Being whom we have frequently characterised, the Christ Being, took on the life of a human being and united Himself with the earth aura. Through this there was given to the earth, for the first time, the right purpose for its further evolution, after it had been lost through the Luciferic temptation. The Event of Golgotha took place. The Evangelists, who were seers, though for the most part seers in the old style, have described this Event. Paul also described this Mystery of Golgotha;—Paul saw the Christ spiritually through the event of Damascus. His seership was different from that of the Evangelists. As a result of these descriptions a number of men united their souls with the Christ-Event. Through this connection of single individuals with the Christ-Event Christianity was spread abroad. At first it lived beneath the earth; so that in reality the following picture may continually appear in our souls: In ancient Rome, beneath the earth, those who had grasped the Mystery of Golgotha with their souls, maintained their Divine Service. Above, the civilisation and culture of the age, then at its summit, was carried on. Several centuries passed; that which was formerly carried on below in the catacombs, concealed and despised, now fills the world. And the civilisation of that time, the old Roman intellectual culture has disappeared. Christianity is spread abroad. But now the time has come when men have begun to think, when they have become clever, and free from authority. Thinkers have appeared who have examined the Evangelists. Honourable and clever thinkers: they are all worthy of honour. They have concluded that there is no historical testimony in the Gospels. They have studied them for decades, with earnest and critical labour, and they have come to the conclusion that there is no actual historical testimony in the Gospels, that Christ Jesus never lived at all. Nothing is to be said against this critical labour: it is industrious. Whoever knows it, knows of its industry and of its cleverness. There is no reason to despise lightly this critical wisdom. But what does it imply? What is at the bottom of it all? This: that humanity does not in the least see the point of importance! Christ Jesus did not intend to make things so easy for men that subsequent historians should arise and comfortably verify His existence on the earth as simply and easily as the existence of Frederick the Great may be verified. Christ did not wish to make things so easy as that for men—nor even would it have been right for Him to do so. As true as is the fact that this critical labour on the Gospels is clever and industrious, so true also is it that the existence of Christ may never be proved in that way, for that would be a materialistic proof. In everything that man can prove in external fashion, Ahriman plays a part. But Ahriman may never meddle with the proof as to Christ. Therefore there exists no historical proof. Humanity will have to recognise this: although Christ lived on the earth, yet He must be found through inner recognition, not through historical documents. The Christ-Event must come to humanity in a spiritual manner, and therefore no materialistic investigations of truth, nothing materialistic may intervene in this.

The most important event of the earth evolution can never be proved in a materialistic manner. It is as if through Cosmic history humanity were told: Your materialistic proofs, that which you still desire above all in your materialistic age, is only of value for what exists in the field of matter. For the spiritual you should not and may not have materialistic proof. Thus those may even be right who destroy the old historical documents. Just in reference to the Christ-Event it must be understood in our epoch that one can only come to the Christ in a spiritual way. He will never truly be found by external methods. We may be told that Christ exists, but to find Him really is only possible in a spiritual manner. It is important to consider that in the Christ-Event we have an occurrence concerning which all who will not admit of spiritual knowledge must live in error. It is extraordinary that certain people go wild when one utters what I have just said: that the Christ can be known by spiritual means—thus that which is historical can be recognised spiritually—certain people affirm that it really is not possible; no matter who says it, it cannot be true! I have repeatedly drawn your attention to this fact.

Now, our worthy Anthroposophical members still let many things leak out here and there in unsuitable places because they do not always retain this in their hearts, nor give forth in the right way what they have in their hearts. For instance, a person was told—this reached him in a special form—(this is certainly a personal remark, but perhaps I may make it this once), he was told that I had said that personally, as regards my youthful development, I did not begin with the Bible, but started from Natural Science, and that I considered it as of special importance that I had adopted this spiritual path, and had been really convinced of the inner truth of what stands in the Bible before I had ever read it; for I was then certain of it when I had read the Bible externally; that I had thus proved in myself that the contents of the Bible can be found in a spiritual manner before finding it subsequently in an external manner.

This has no value because of its personal character, but it may serve as an illustration. Now that came in an unseemly way to a man who could not understand that anything of the sort is possible, for he (pardon the word) is a theologian. He could not understand it. Since he wanted to make this matter clear in a lecture to his audience he did so in the following way. He read in a book that I once assisted at Mass. (These assistants are boys who give external help at the Mass.) Then he said to himself: ‘whoever assisted at Mass cannot possibly have been ignorant of the Bible. He overlooks the fact that he learnt to know the Bible there. Later on these things come back to him, from his Bible knowledge.’ Yes but there is indeed a plan in all this. In the first place the whole story is untrue, but people to-day do not object to quoting a fact which is untrue. In the second place, the assistants at Mass never learn the Bible but the Mass-book, which has nothing to do with the Bible. But the essential is to attend to this: the man could not conceive that a spiritual relation exists, he could only imagine that one comes through the letters of the alphabet, to the spiritual hanging on to them. It is very important for us to know these things and to have practical knowledge of them. For our spiritual movement will never be able to thrive until we really—not merely externally but in the very depths of our soul—find the courage to enter into everything connected with the whole meaning and significance of our conception of the world. And with reference to this uniting oneself with the spiritual world a critical situation has really arisen just in our time. The very men who regard themselves as the most enlightened feel themselves least united with the spiritual world. This is not stated as a reproach or criticism but as a fact. It is, therefore, especially important in our time to arouse an inner understanding for such significant Cosmic symbols as meet us in everything which surrounds the mystery of Christmas. For this can unite itself very deeply with a man's nature without the help of letters or learning. We must be able to make the Christmas Mystery alive in every situation in life, particularly in our own soul.

While we awaken this Mystery in our souls we look up and say: ‘Christmas reminds us of the descent of Christ Jesus on to the earth plane, and of the rebirth of that in man which was lost to him through the Luciferic temptation.’ This rebirth occurs in different stages. One stage is that within which we ourselves stand. That which for the sake of further evolution had to be lost—the feeling in the human heart of union with the spiritual world: ‘the birth of Christ within us’ is only another word for it—that has to be born again. Just that, which we desire and ever strive for, is intimately connected with this Christmas Mystery. And we should not merely regard this Christmas Mystery as that day of the year on which we fix up our Christmas tree, and, beholding it, take into ourselves all sorts of edification, but we should look upon it as something present in our whole existence, appearing to us in all that surrounds us.

As a symbol I should like in conclusion to present something which a remarkable poet, who died many years ago, wrote of his feeling about Christmas.

‘Our Church celebrates various Festivals which penetrate our hearts. One can hardly conceive anything more lovable than Whitsuntide or more earnest and holy than Easter. The sadness and melancholy of Passion week and the solemnity of that Sunday accompany us through life. The Church celebrates one of the most beautiful Festivals, the Festival of Christmas, almost in mid-winter, during the longest nights and shortest days, when the Sun shines obliquely across our land, and snow covers the plains. As in many countries the day before the Festival of the Birth of our Lord is called the Christmas Eve, with us it is called the Holy Evening; the following day is the Holy Day and the night intervening the Sacred Eve. The Catholic Church celebrates Christmas Day, the Day of the Birth of the Saviour, with the greatest solemnity. In most regions the hour of midnight is sacred to the hour of the Birth of the Lord, and kept with impressive nocturnal solemnity, to which the bells call one through the quiet solemn air of the dark mid-winter night, and to which the inhabitants go, with lanterns along the well-known paths, from the snow mountains and through the bare forests, hurrying through the orchards to the church, which with its lighted windows dominates the wooded village with the peasants' houses’ (Adalbert Stifter, Berg Kristall). He then describes what the Christ Festival is to the children and further, how in the old and isolated village there lived a cobbler who took a wife out of the neighbouring village, not out of his own; how the children of this couple learnt to know Christmas as was customary there. That is; someone said to them ‘The Holy Christ has brought you this gift,’ and when they were sufficiently tired of the presents, they were put to bed, very tired, and did not hear the midnight bells. These children had thus never yet heard the midnight bells. Now they often visited the neighbouring village. As they grew up and were able to go out alone they visited their grandmother there. The grandmother was especially fond of the children, as is often the case. Grandparents are often more devoted to the children than the parents. The grandmother liked to have the children with her, as she was too frail to go out. One Christmas Eve, which promised to be fine, the children were sent over to their grandmother. The children went over in the morning and were to return in the afternoon to follow the custom of the country, calling at the different villages, and were then to find the Christmas tree at home in the evening. But the day turned out different from what was expected. The children were overtaken by a terrible snowstorm. They wandered over the mountains, lost their way, and in the midst of a dreadful snowstorm they reached a trackless country.

What the children went through is very beautifully described; how during the night they saw a phenomenon of nature. It is desirable to read you the passage, for one cannot relate it as beautifully as it is described there. Each word is really important. They reached an ice field on a glacier. They heard behind them the crackling of the glacier in the night. You may imagine what an impression that makes on the children. The story continues:

Even before their very eyes something began to develop. As the children sat thus a pale light blossomed in the sky, in the centre underneath the stars, and formed a delicate arch through them. It had a greenish shimmer which moved gently downwards. But the arch became clearer and clearer until the stars withdrew and faded away before it. It even sent a reflection into other regions of the sky, a pale green light, which moved and coated gently among the stars. Then arose sheaves of various lights above the arch, like the spikes of a crown, and they flamed. The neighbouring spaces of the heavens were flooded with light, gently scintillating, and traversing long stretches of the heavens in delicate quiverings. Had the “storm-substance” of the sky so expanded through the snowfall that it flowed out in these silent glorious streams of light, or was it some other cause in unfathomable nature? Gradually the whole became fainter and fainter, the sheaves becoming extinguished first, until slowly and imperceptibly it all became fainter and nothing remained in the sky but the hosts of simple stars.

The children sat thus through the night. They heard nothing of the bells beneath. They had only snow and ice around them in the mountains and the stars and the phenomena of the night above them. The night drew to a close. People grew anxious about them. The whole village set out to find them. They were found and brought home. I can omit the rest and merely say that the children were almost stiff with cold, were put to bed and told that they should receive their Christmas gifts later. The mother went to the children, which is related as follows:

‘The children were confused by all this agitation. They had been given something to eat and were put to bed. Towards evening, when they recovered a little, while certain neighbours and friends gathered in the sitting-room and spoke of the event, the mother went into the bedroom and sat on Sanna's bed, caressing her. Then the little maid said: “Mother, while I sat on the mountain to-night, I saw the Holy Christ.”’

This is a beautiful presentation. The children had grown up without any instruction about the Christmas Festival. They had to pass Christmas Eve in that terrible situation, up above on the mountains, amid snow and ice, with only the stars above them, and this phenomenon of nature. They were discovered, brought back to the house, and the little maid said: ‘Mother, I have seen the Holy Christ to-night.’ ‘I have seen the Holy Christ.’ Seen Him! She had seen Him, so she said.

There lies a deeper meaning in this when it is said—as we have continually emphasised in our Spiritual Science, that Christ is not only to be found where we find Him, in the evolution of the earth epoch, historically inserted into the beginning of our era, where civilisation shows Him to us, but He is to be found everywhere! Especially when we are confronted with the world at the most serious moments of our life. We can surely find the Christ then. And we ourselves, we spiritual disciples, as I might say, can find Him, if we are only sufficiently convinced that all our efforts must be directed to the rebirth of the spiritual in the development of mankind, and that this spiritual, which must be born through a special activity of the souls and hearts of men, is based on the foundation of what was born into the earth's evolution through the Mystery of Golgotha. That is something which we must realise at this season. If you can find during the days of which we have spoken to-day, and which are now approaching, a correct inner feeling of the evolving and weaving of external earth existence in its similarity with the sleeping and waking of man; if you can experience a deeper communion with external events, you will then feel more and more the truth of the words ‘Christ is here.’ As He Himself said: ‘I am with you always, unto the end of the earth epochs!’

And He is ever to be found, if we only seek Him. That thought should strengthen us, and invigorate us at this Christmas Festival if we celebrate it in this sense. Let us carry away these thoughts which may help us to find that which we have to regard as the real content, the real depth of our spiritual scientific efforts.

May we bring to this epoch of ours a soul so strengthened that we can place ourselves in the right attitude to it, as we now desire to do. Thus let us turn from the general consideration we have brought forward concerning the spiritual world, to the feeling of strengthening that can come to us from these considerations—strengthening for our soul.

Now let us turn our attention to those on the fields where the great events of our time are taking place:

Spirits ever watchful,
Guardians of their souls!
May your vibrations waft
To the Earth-men committed to your charge
Our souls' petitioning love:
That, united with your power,
Our prayer may helpfully radiate
To the souls it lovingly seeks!

And for those who in consequence of these events have already passed thro' the gate of death:

Spirits ever watchful,
Guardians of their souls
May your vibrations waft
To the Men of the Spheres committed to your charge
Our souls' petitioning love:
That, united with your power,
Our prayer may helpfully radiate
To the souls it lovingly seeks!

And that Spirit whom we are seeking thro' the deepening of Spiritual Science—the Spirit with whom we desire to unite, who descended on to the Earth and passed thro' earthly Death for the salvation of mankind, for the healing, progress and freedom of the Earth—may He be at your side in all your difficult duties.

Medieval Christianity has the three wise men from the East represent the three continents of Europe, Asia and Africa. Just as such things are linked to great truths in esotericism, so too is the illusion that one king is a Moor, the second a European and the third an Oriental. The three wise men from the East are connected with great cosmic truths. Just a fortnight ago, we said that Theosophy would restore to man direct perception, a correct understanding of what happens in the course of a year, so that changes show us how our spirit coincides with cosmic events.

Just as we do not see merely a physical movement when a human eye looks at us, but rightly draw conclusions about the inner state of a human soul from the outer gaze of the eye, so the theosophist realizes that in every thunder and lightning, in every breath of air, in every sunrise and sunset, only the physical expression of spiritual entities is to be sought. And just as everyday events give beings a sense of the beings behind them, so the regularly recurring phenomena of the year reveal the deeds of a divine spirit that works according to law. We see how the power of the sun grows more and more from spring onwards, how the sun regains its power from the shortest days, how it awakens the veiled life of the earth and lets it sprout anew, how the power of the sun is expressed in external deeds. From a certain day on, the power of the sun decreases again, the days become shorter and shorter. When the least physical power of the sun reaches us, life withdraws below the surface of the earth. Man can feel and experience that behind all the deeds of outer nature stands the spiritual creation of spiritual beings.

If he penetrates even deeper, the teachings that were cultivated within the mysteries tell him that not only does this take place, but that with the increasing solar power, the activity of the solar beings decreases, that at the time when the external solar power is weakest, another power increases. In the shortest time, another, a spiritual power is strongest. When the darkness is at its greatest, there is a light during the course of the year that shines most brightly; the traditions of the mysteries have always expressed this. Christmas is connected with the deep wisdom of the world. All legends tell us that the gods sleep at midday. There are regions where the churches are open all day, only closed at noon; this is based on the same premise. What Christian humanity celebrates as Christmas can only be understood from the mystery teaching. The disciple was shown the sun and the moon, as they alternate in their normal course. They were especially pointed out to the fact that during the night the earth itself veils the sunlight. At Christmas, in the deepest silence, the disciple is shown a transparent earth through which the sun can be seen. “To see the sun at midnight” is the ancient custom of Christmas. Those for whom matter is no obstacle can see through the earth to the sun on the other side, namely the sun beings. Contrary to the tradition that the gods sleep at noon, it was believed that the gods watch at midnight, because at midnight the spiritual light can be seen best. This should be done with particular solemnity at Christmas. We can understand that this has continued to have an effect into our time, since Christmas is in this season. Esoteric Christianity also sees a body in the sun, and just as man is not content to merely observe the body physically, so the Christian is aware that through the sun the body of a spiritual entity becomes visible and that Christ is the head of spiritual entities.

Now the physical fact that the moon reflects sunlight is an expression of a spiritual fact that underlies the physical one. Even in the Hebrew era, people said: Before the power of Christ works and creates in the earth itself, it works in an indirect way. The Jewish law before Christ was the spiritual background of the moon. As long as the people of the Earth were immature and not ready to receive the power of Christ, they had to receive the reflected light of the moon. Through Moses we received the law; the law was spiritual sunlight in the reflection of the moon. Initiates could see the power of Christ through the Earth at Christmas. With the coming of Christ into the Earth, the spiritual power of the Sun united with the power of the Earth, and that is the origin of the Christian Christmas. It celebrates the moment in the evolution of the Earth when man has matured to receive the inner sun, and now man should be able to see through the transparent Earth. What used to be a mystery festival became Christian Christmas. Now man should also feel the power of Christ in the daytime and in the Earth, not only in the sun. This says a great deal. People sensed the spiritual sunlight in the reflections of different religions and world views. These religions and world views represent the three wise men of the Orient. Now the time has come when the sun penetrates the earth as a unified force, when one should sense the basic power in all religions.

Then the religions arrive, led by a star, the star of Christmas. Only the wise men are shown the transparent sun, which is the star of Bethlehem itself and has led them to where Christ appears in the flesh. They bring gold, that is, their wisdom, which has taken on different forms; now the star has arrived that unites them. Frankincense is the symbol of reverence for the power that brings peace in all human deeds, opinions and questions; myrrh is the symbol of immortality, for the spiritual power of the sun. Through beholding through the earth, the disciple receives the realization, the inner guarantee of the soul's immortality. Furthermore, myrrh signifies resurrection and preservation. The establishment of Christmas on the shortest day — it has been moved slightly — is not an arbitrary act, but an expression of human development. The Christian tradition knows what a profound fact underlies this. During the midday hour the gods sleep, while at midnight the gods are awake. What works externally, physically, is indicated by the myth through the figure of John, namely, the physical power of the sun alongside the direct power of Christ. When the sun is at its strongest, the spirit is at its strongest. John's birthday is when the sun is at its strongest: I must decrease, but he will increase. From summer towards winter, the physical power of the sun, like John, decreases, and the spiritual sun, like Christ, increases. Those who work in the sense of the esoteric Christ have felt this idea of peace and harmony.

This poem is so great, the deepest trait of Christianity, of esoteric Christianity, lies in it. A pilgrim is sent to the monastery with a special mission. Twelve individuals are found there, with a thirteenth at the top. Brother Mark is led through many regions and his character is described to us. This is deeply significant, we are told, which forms external intellectual power, education and training. Brother Markus comes close to his goal after many wanderings. He strives for serious wisdom training. [That lonely, strange wanderer does not possess the science of the mind, but he does possess wisdom that speaks as if from children's lips. It is the wisdom that speaks through the transformed science. He speaks from the naive feeling of his wisdom, and it does indeed sound as if it comes from children's lips.] We must again take re-embodiment as our starting point. A person who has learned much in a previous life, who has a world of ideas and content for contemplation, will then be re-embodied. These ideas do not have to appear in the form of ideas. He seeks serious training in wisdom. [His wisdom is a mature and transformed knowledge from previous embodiments. He has not learned much new knowledge in his present incarnation, but he has accumulated wisdom from previous lives.] Now it is love, kindness, compassion, and

Brother Mark appears not as a sage who has learned much, but as a mature sage who has learned in previous incarnations; whose wisdom has become gold. At the entrance to the monastery, which he enters, he encounters a strange symbol that is supposed to represent the meaning of life to him: a cross entwined with red roses. He sees the sign of the cross, professed by so many people, entwined with roses. Note the wording in this sentence, it is a password of the Rosicrucian:

Who has joined roses to the cross?

[This may suggest that Goethe was a Rosicrucian initiate. The cross represents the three lower bodies of man, the physical, the etheric and the astral body. In his life, man should overcome those qualities of these three bodies that have come to him from outside. They should be transformed within him through his ego.] By the fact that his own ego can say to itself “I am”, he transforms these three bodies. [For he who does not have this dying and becoming remains only a dull guest on the dark earth. The lower bodies are represented in the black cross.] Man transforms these lower powers and qualities, not as a form of self-mortification, but as instruments of his own ego, purified, cleansed, transformed into powers of his own ego. He kills what was originally in him and lets it rise again as a young, fresh power – his higher ego, which is the ruler over the lower powers. The mortified bodies – the black cross – in the mortified original Tree of Life as three representatives and a fourth: sprouting life. [The four beams of the cross are made of the wood of the cypress, the cedar, the palm and the olive tree, and they touch at one point.] Cypress is the physical body, palm is the etheric body and cedar is the astral body, which has been overcome; olive tree, which permeates the three lower bodies as with ointment, as with oil, as that which rejuvenates and gives birth again.

[Esoteric Christianity sees in the rosary on the cross the Christ Jesus, through whom the lower nature in man is purified and raised to a higher level.

When man looks at the sprouting life, not yet penetrated by passions. still asleep, only a dim consciousness, is plant green. Where it rises up to the I in the astral body, where the I expresses itself, there the green plant sap becomes red blood. [Red blood, the color of roses, is the symbol of the I. As long as the green plant sap still wells up through the leaves, it announces to us the pure, chaste plant substance. The penetration of the body with passions, desires, instincts causes the emergence of red blood. In man, the pure plant substance has been permeated with desires and passions. Thus man has bought his higher consciousness, through which he perceives as he perceives today: by permeating the plant substance with desires and passions. He will purify his ego again, he will regain the chastity of the plant. [In the course of time, the ego must gradually restore the pure plant substance. Thus, man with his red blood must, as it were, become pure plant substance again. As long as this remains green, it sleeps.] In the future, the red blood will no longer be the expression of his lower instincts and desires, but of his higher self. The red roses on the cross signify both the color of our blood and our pure plant nature. It creates myth-forming power similar to wisdom. In the power that emanates from Christ, the ego is led upwards to become pure, chaste plant substance again. In the red flower we see the purified, refined ego. There is a beautiful old myth: the bee, as it goes to the red rose to suck, so it went to Christ Jesus to suck from the wound. [The devil hates red roses the most!] He wants the blood in the fist. He hates the purified blood that has returned to the red rose.

In the poem, we have twelve representatives of different religions united in the leading, great brotherhood of humanity. [A thirteenth leads them because he overlooks and encompasses all the individual religions] in order to flow out from here into the whole world. Just as the three kings come to the harmony in Bethlehem, so the twelve send their spiritual rays out into the world. And one leads. We see here the threefold higher nature of man, the rays emanating from one point.

Markus is admitted to the monastery and he is united with the eleven to become twelve.

[Brother Markus receives the deepest instruction in the monastery. The poem characterizes the thirteenth, the leader of the assembly.] The thirteenth is presented in his essence as one who is exalted in his soul, in his heart the various confessions of the world are balanced. [At his birth a star shone, signifying the spiritual sun that he had seen at his initiation. It is the same star that shone for the Magi from the East at the birth of Jesus Christ.] A vulture comes down and dwells peacefully among the doves. Peace is the atmosphere that spread at the birth of this person. A strange saga is told about him in his youth: as a boy, he overcame the vipers, that is the lower nature of his being. In previous lives, he had acquired the strength to overcome himself. The viper was wrapped around his sister's arm. This sister signifies his etheric body, which in the case of males is female] — You know that the etheric body in the male sex is female, that is, always in the opposite sex. The astral body wraps itself around this — the adder, the snake, and he overcomes this, which wraps itself around his sister — around his etheric body. The boy practices obedience in the outer world. At first he submits to what the parental home demands with a certain humility and devotion. He is now allowed to go out into the world, and finally, by the right of his birth, he may take the lead in the order. [By the right of his birth he is placed at the head of his order, which is something deeply significant.] The twelve represent the different religions of humanity. Each of them [experiences a moment in its development when it feels it has come closest to the truth]. Each has something special to tell, as a special relation to the thirteenth. [On this point, the twelve are particularly close to the thirteenth.]

At an important moment, Markus enters the monastery: the thirteenth is preparing to leave the monastery to enter a higher level. [The thirteenth of the old men wants to ascend to the highest region of the mystical. He no longer needs to undergo physical embodiment. To do this, the twelve others should mature so that they can then manage without the thirteenth.

There are thirteen chairs in the hall, symbolizing the spiritual work of the thirteen, and Brother Markus is shown around. The task of each is symbolically depicted in a sign above the chair. Above the chair of the thirteenth is the cross of roses. The thirteenth, Humanus, is a mediator for harmony and peace, which are differentiated in the world. The various religious denominations, which are in conflict, find each other here at a higher level, so that the power is not lost, but flows out into the world. To the right and left of the chair is the fire-colored dragon. [The fire dragon is the lower astral nature that must be overcome; and the hand in the bear's jaws means the ego of the human being, which is embraced by the lower, destructive nature, but through which stage one must pass as a mystic. We also find the meaning of this symbol with the war god of Central Europe, with the hand in the jaws of the wolf. This symbolizes the time when the word was sunk into man's inner being. The power of the word through which man develops. Here [the deep meaning is expressed that work must be done]. Because many a person looks at what is being done that is more important than the physical work for the overall development of humanity. What is done from the spiritual centers is invisible. The twelve have experienced the joys and sorrows of life, and now they are gathered for a different kind of work – another door is closed by a curtain. [The twelve men no longer work here in a physical way, but in a higher spiritual way. Through their own perfection, they are working at the same time on the further development of humanity.]

Mark is received in the forecourt and waits to enter the innermost part. Brother Markus has only gained a glimpse into the astral realm, but there is a hint that in due course he will also get to know the spiritual world. At first he saw only images and colors of it. The spiritual worlds, on the other hand, resound in the spiritual tone, in harmonies of the sound of the spheres. After his sleep, he hears three blows and in between a light flute sound. This is to be regarded as a symbol of the harmony of the spheres. Furthermore, he senses the gradual awakening of the threefold higher nature of man. Thus he is initiated to finally become a member of the higher cosmic world himself. Only then does he actually feel accepted into the great cosmic sound. The birth of the higher man through the power of the roses takes place, [symbolically represented by the three youths. They signify the birth of the three higher parts of the human being. The power of Christ brings us up to the true self as the highest level of mystical-spiritual development]. The greatest bliss that a person can achieve is Manas, Budhi, Atma. Through this, he becomes a member of the great cosmic secrets of the development of the earth.

Today, on New Year's Eve, our greetings go from soul to soul, from heart to heart, and when we embrace these impulses, our greetings contain something of the goals of the world principle. One year follows another in the steady progression of time. Reflections such as today's should fill us and remind us that not only years go and come, but that these are stages, to ever higher and higher ascent of the individual and of all humanity. We feel that this is not repetition of the same, but ascent with goals within life with the true, genuine perfection of humanity. Let us let our souls be filled with these reflections and thus feel the impulse of the genuine New Year's greeting, which is struck in our souls by the Christ principle, as a greeting that embraces all humanity.

We want to help each other to ascend, we greet each other at every turn of the year. We want to work together, in theosophical brotherhood, to ascend the path of human perfection. Then the sound of the New Year's Eve bells will contain something of the harmony of the spheres. There are customs and traditions, and when we connect the soul with these customs and with the sound of the New Year's Eve bells, we say: We want to be helpers to each other in the forward climb of humanity to its highest goals.

Christmas Lecture

Follow me for a few moments into the ancient Egyptian temples for a ceremony that was celebrated at midnight on the day that corresponds to our Christmas Day. On this day – or rather at midnight – one of the images that are only shown four times a year was unveiled in the temple and carried before a small crowd that had been prepared for this temple service. This image was locked in the innermost sanctuary of the temple throughout the year and was kept in strict secrecy. On this day, it was carried out by the oldest of the priests, and a ceremony was performed before him, which I will describe to you very briefly.

After the eldest of the priests had carried out the radiant image of Horus, son of Isis and Osiris, four priests in white robes approached the image. The first of the priestly sages spoke the following before the image: “Horus, you who are the sun in the spiritual realm and you who give us the light of your wisdom as the sun gives us the light of the world, lead us so that we may no longer be what we are today.” This temple priest had entered from the east. The second of the temple priests entered from the north and spoke roughly the following words: “Horus, you sun in the spiritual realm, you who are the giver of love, as the sun is the giver of the warming power that coaxes out the forces of plants and fruits throughout the year, lead us to a goal so that we may become what we are not yet today.” And the third of the temple priests came from the south and said: “Horus, thou sun in the spiritual realm, bestow thy power upon us, as the sun of the physical world bestows its power, by which it will part the darkest cloud and spread light everywhere.” After this third priest had spoken, a fourth stepped forward and said something like the following: “The three wisest of us have spoken. They are my brothers, but they are beyond the sphere in which I myself still am. I am the representative of you” - and he meant: the representative of the multitude. And he said: “I will lead your voice. I will speak for you who are still standing there as minors. I will tell my older brothers that they long for the great goal of the world, where human destiny and the eternal law of the world will be reconciled.” This should be understood in this hour by those who were sufficiently prepared for it, as once unchanging cosmic law and human destiny were one.

If we understand the ceremonies that took place on Christmas in Asia, India and even in China, then we understand what Christmas bells actually mean to us. A macrocosm has always been called the world and a microcosm the human being. This was meant to suggest that the human being contains within himself the forces that are present outside in the great. But not only the calculating mind has called the world a microcosm for man, but also the mind, which tells us that we must look up at the stars. Here a word of the philosopher Kant applies: “Two things fill the mind with ever new and increasing admiration and awe...: the starry sky above me and the moral law within me.”

How different macrocosm and microcosm are when we look at them from a different point of view. Especially when faced with the macrocosm with its immutable eternal laws, those who are the most knowledgeable are filled with the deepest admiration and reverence. There have been no knowledgeable people who have seen through the wisdom of the world and not at the same time stood in awe of the creative spirit of the world. And one of those people [in modern times] who for the first time had a confidential relationship with this immutable law, Kepler, spoke the words: Who could look into the wonderful structure of the whole world and not admire the Creator who implanted these laws of the world. - Those who know most admire the eternal laws of the starry sky.

It seems to be different when it comes to human destiny. Goethe says that he likes to take refuge from the changeability of man in the fixed rules of eternal nature, and the moral law [of Kant] with its categorical imperative seemed to him to be in error. We perceive the difference between the human heart and the world-spirit, the macrocosm, in yet another way. We perceive this difference when we consider the connection between human destiny and human character. Who would impose responsibility on a volcano? Probably no one. But we must indeed impose responsibility on the man who causes harm. Who would speak of justice and injustice in relation to nature? And how is it that the good suffer while the wicked prosper?

We see harmony within the macrocosm. What position do we have in relation to it? What is clearly and distinctly outlined in the ceremony I have described will be enacted in a few days in the festival that is so little understood today. The starry sky with its immutable laws was not always the cosmos that appears to us now. This cosmos emerged out of chaos. Out of the surging and swaying of forces, what we have today first developed. The Copernican-Keplerian laws, which make us marvel at the wisdom of the world spirit, have not always applied. Today it seems to be poured out, exalted above justice and injustice; we cannot ask about good and evil. But we can ask about good and evil in relation to the human being. Today we ask ourselves the deeper question: Why do we ask about good and evil, about justice and injustice in relation to the human being? Why can we not ask this question in relation to the macrocosm? In the beginning, when the world was still a surging sea, there was, in the midst of what the eyes see, the ears hear, the senses perceive, between what appears to us today in the laws of harmony, still a surging sea of surging feelings, of desires and passions out there in the universe. These world passions, which were in the midst of the laws and chaos, had to be overcome first. Today, anyone who tries to visualize this world of cosmic desires and passions from an ancient past can hardly perceive the body of passions. Shiny and transparent, bright as stars, barely perceptible with the seer's finest tools, it shines in every atom after chaos has been overcome.

What has brought the astral body of the cosmos to rest has not yet reached the same goal in man. In man, the astral body is still surging. What has already taken place in the cosmos over the course of millions of years, what has reached its goal, is still in the process of becoming in man. And if we follow man from return to return, from re-embodiment to re-embodiment, if we see him in his different bodies and then follow him in his astral bodies, then we see that from embodiment to embodiment the astral body becomes brighter and purer. In the beginning we see it permeated by dull passions. These remind us of the passions of that time when the world was still a chaos. But little by little that brightness and clarity developed, as it has now the astral body of the great universe.

Because the sages of ancient times knew about the connection between the development of the human being and the existence of the world, they called the world macrocosm and the human being microcosm. The human being must look at the goal that he can set for himself: to become like the macrocosm, to imbue himself with the same bliss and peace that flows through the cosmos as a universal law today. Just as we cannot ask whether the laws of the cosmos are just or unjust, so neither can man ask whether his destiny coincides with his law. Pure law is the law of the cosmos, and pure human law, pure human spirit, shall one day become man's destiny. This is the path of destiny that the human spirit undergoes in its various embodiments. We become ever more starry and ever more similar to the destiny of the cosmos.

Karma is a law by which we all suffer. What we have accomplished in one embodiment bears its fruits in later embodiments. What befalls us today we have caused in previous embodiments. But karma is a law that not only distributes guilt and atonement, disharmony and harmony in the right way, but is a law that leads us up to the highest summit of the human spirit. The great world book of karma will have found its balance on the left and on the right. We will have transformed everything we owe to life back into the bright glow of the astral body. Everything we have felt as deficiencies will be balanced out. Karma is burnt up. When the guilt points of our existence will no longer be there, when we ourselves go our way like the sun, which is not able to step even a little out of its orbit, then we will also follow the laws implanted in us like the sun in the starry sky. That is our way, that is our goal. That will one day be the harmony between the destiny of man and the laws of the world.

Not everyone's journey through life is the same. Just as in the natural world, the perfect exists alongside the imperfect, and the higher animal already exists alongside the worm, so too in the spiritual world, the imperfect human spirit exists alongside that which has already reached a higher level.

Those who honestly and sincerely believe in evolution must also have faith in spiritual science and its teachings of the first human beings. These are those who have already come further along the path that we all have to travel than we have today. Some have rushed ahead. They have overtaken us from the times of which history tells us; they have reached a higher stage of human development. Thus they have become leaders, guides of humanity. Just as the higher developed animal towers above the worm, so the Rishis, the masters, tower above humanity. They have achieved this in the earlier times because they have taken a different path of knowledge, a steeper, more dangerous path, which is associated with infinite danger. No one may enter it for its own sake. Whoever does so may stumble and fall into deep abysses, or lose his sense of existence for a time, or become a tormentor to people. In short, no one may seek out this path of faster knowledge out of selfishness. Only he who has taken this vow, who has sworn an oath that may never be broken, to powers of which the ordinary person has no inkling, only he who has taken this vow can enter upon the path to becoming a leader of humanity, a forerunner of humanity. Such leaders of men have never used their knowledge for themselves.

What is so highly esteemed in the West, the knowledge for the sake of knowing, is not what the adepts, the great masters of knowledge, strive for. They strive for knowledge in order to help humanity, to draw it up to where human destiny and world harmony are in harmony with each other. These human firstlings are those who live in our midst and have lived in all times, who have acquired an astral body cleansed of desires and passions. Buddha already had it, the starry astral body. When he once went out with his disciple Ananda, Buddha dissolved into a bright cloud, into a cloud of light, into radiant light. That was the astral body that had come to rest.

The corona of rays is nothing other than the symbol of the radiant astral body of the founder of Christianity. The Firstfruits of Men, as walking brothers of humanity, are an immediate reflection of the macrocosm. It should be shown that they have burnt their karma, that there is nothing more to be redeemed, that the eternal wisdom can no longer stray, that they guide humanity as surely as the sun follows its path across the vault of heaven and cannot stray from this path marked out in the firmament. This is the symbol for the firstfruits of mankind. It expresses that they cannot stray from the path that is laid out for people. As surely as the sun walks across the vault of heaven, they walk their path. And just as the sun sends its light and warmth over the earth, so they send the love of their hearts into the hearts of people, awakening love in the hearts of their fellow brothers. These firstfruits are strong in their powers to resist all temptations. You can show them, you can offer them all the riches of this world, they will not accept them, they only want to be one with the original spirit from which they came forth. These people want to be a macrocosm themselves in this life. That was their consciousness. This is also present in all religions. Those who know the sources of the religions are aware that in all these religions one looks up to the founders of the religions as one looks up to the stars of the macrocosm, as one looks up to the eternal cosmic law that rules the starry sky. These firstfathers of mankind were suns for the initiated and those who had progressed further.

If humanity was to be shown how karma works, then they were shown the image of the sun in the temple. This signifies to man his destiny, like the course of the sun in the course of the world. [A-mi-t'o] was the same for the Chinese when they worshipped the Buddha as the “son” among their heavenly gods. And it was the same for the Hindus when they showed Krishna resting in the arms of the Deva-Mother. Christmas permeates all religions. It is the festival that should make man aware that his destiny is once to be an image of the destiny of the macrocosm.

In Christianity, the spirit sun lives just as much as in the old religions. The life of Christ should also directly reflect the sun as it rushes across the firmament. His birth was therefore transferred to Christmas. Let us ask ourselves why. What happens to the sun at the time of the winter solstice, at the time of Christmas? The days become longer again after the shortest day has passed. The light struggles out of the darkness again. The sun, which has been in darkness for most of the day, is reborn, and as such a newly born sun it now sends its light. The birth of the light was celebrated at midnight because the light was born out of darkness. Thus, symbolically, the light of wisdom is to be born, which is represented by the firstlings of man. The sun appears again anew - she who moves across the firmament. With her birth, she is a symbol of the firstling of man who is born, who walks just as surely on his path as the universe carries harmony within itself.

In the beginning, there were various Christian sects, and they celebrated the Savior's feast at different times. In the early Christian times, there were 135 such days. It was only at the beginning of the 5th century that a uniform date was set, namely our present Christmas. It was deliberately set on this day in order to establish the same symbolism, which resounded throughout the ancient world, for this Christian festival as well. A church father himself, who had been canonized by the church, considered it justified and in the spirit of Christianity. He tells us that the Christians were right to celebrate the birth of Christ at a time when the Romans celebrated the birth of Mithras and the Greeks the birth of Dionysus. The same meaning should be attached to the festival as to the festivals of Mithras and Dionysus, because in them too the birth of the firstlings was celebrated. Thus, in the Christmas festival, Christianity has erected a symbol that is intended to remind people again and again that the karma must be burned so that harmony between the macrocosm and the microcosm, which is not yet present today, will one day be present, so that man will one day also follow the immutable laws from which he must not stray.

Just as Horus, the son of Isis and Osiris, the symbol of human existence and human destiny, was shown to the assembled crowd at midnight, and just as it was pointed out by the priests that he was the sun in the spiritual kingdom, that it is equal to the power of warmth and light of the sun, just as the three wise priests have joyfully bowed down, so the Christian legend also presents us with the three wise men bowing down before the Christ child. They follow the star, the light. There is a deep meaning in the visit of the three wise men from the Orient. They are the same three wise men who were active in the service of Horus and who now say: “A child has been born to us who will follow his path as unchangingly as the star that now guides us. The star is still far from us. But when this law will one day be our own, then we will be like the one who carries the unchanging law within himself. Just as the star is our ideal, so he who was born under it is our example. What the Egyptians celebrated became a world fact, a world event. Therefore, he who founded Christianity was allowed to call his disciples together for the Sermon on the Mount. It says: “He led them away from the people, up the mountain.” “Mountain” means the secret place where the inner circle were taught. The King James Version contains a tremendous error at this point: (“Blessed are they that are poor in spirit”). In truth it says: “Blessed are they that are beggars for spirit, for they find within themselves the Kingdoms of Heaven.” What did Jesus want to do for them? He wanted to make them blessed, the beggars for the spirit. Only those who were initiated into the temple mysteries had become partakers of wisdom. The founder of Christianity wanted to carry this wisdom out into the whole world; not only the rich in spirit were to receive the grace of wisdom – no, all those who stand outside and are also beggars for the spirit should find the Kingdoms of Heaven within themselves. In the past, people found this in the temple mysteries. They should not only find bliss within the temple precincts, but should also find the Kingdoms of Heaven within themselves, which were presented to them as the harmonious model of human destiny. They should ascend to the summit where a balance can be struck between the changeable, erring human heart and the unchanging law of the macrocosm. This is what the Christmas bells are meant to make people aware of, according to the original will of the initiates; they are a pointer to what shows us how karma leads to the goal, how the laws of the world and human destiny are connected.

And to hear this again is what theosophical deepening is meant to bring us. Many festivals that we celebrate today without thinking about it, without knowing their deeper meaning, have their origin in a deeper wisdom. Because the ancient man was connected to the macrocosmic world, the events of the festival were signs for him. The mystery of the heart and the immutable law resound to us from the sounds of Christmas bells. Theosophy will bring deeper wisdom and the core of religious beliefs into the most direct life; it will show the extent to which these truths are contained in them. And when we recognize this truth, then, in the highest sense, what is expressed in the beautiful word “peace be with all beings” will gradually come true in the harmony between the law of the universe and the destiny of man.

In the last lecture I tried to describe the course which was taken during the 19th century and on into our time; I showed how the knowledge and awareness of super-sensible impulses working in World-evolution was more and more exterminated, I tried to illustrate this by an example which is especially significant for us, namely, the complete misunderstanding of the Mysteries. We saw that there existed until the end of the 18th century a clear and distinct consciousness of the fact that there is a super-sensible essence behind the world of things sensible—behind those entities which man can reach with his ordinary, every-day intellect. Moreover, until the end of the 18th century there was a consciousness of the fact that it is necessary, somehow to bring the human soul into direct connection with this super-sensible world,

I pointed out the great contrast between such ways of thought as those of Louis Claude de Saint Martin, and of Dupuis. In Saint Martin we still find a consciousness of ancient truths of the Mysteries. This was possible for him, inasmuch as he was himself, in a certain sense, a pupil and successor of Jacob Boehme.

In Saint Martin, therefore, whose ways of thought still had great influence at that time, we found the declining aspect of the consciousness of the 18th century. In Dupuis, on the other hand, we found the other aspect—the rise of the way of thinking which was typical of the 19th century. This latter way of thinking is convinced that all Mystery-revelations are fundamentally based on error or deceit; and that no man is truly enlightened unless he does away with all that pertains to the truths of the Mysteries, and restricts himself to a science purely and simply founded on the world of the senses, and on the intellect which depends upon the senses. Then we pointed out that in contrast to the materialism which was subsequently developed in the 19th century, which was fundamentally Philistine, the materialism of Dupuis still had a certain greatness, freshness and freedom.

In a certain sense, the whole of the evolution of the 19th century—and reaching on into our time—stood under the influence of this rejection of all things super-sensible. Efforts were made, it is true, from one side and another, to introduce some kind of connection between the human soul and the super-sensible. But these attempts either remained in the most restricted circles, or else they worked with antiquated or otherwise inadequate methods. It was in fact the task of the 19th century to develop a certain fund of purely materialistic truths; this century had to collect a fund of purely materialist ideals and feelings, and impulses of will. It is for the man of to-day to bring this fact home to his consciousness, so as to draw the necessary conclusions. He must perceive the connection of the purely materialistic ideas with the results to which they have led; and he must learn the lesson, namely, that the path must now be found once more from a purely materialistic—or, as we may also put it, rationalistic—to a spiritual way of seeing things.

Comparing now the fundamental root-nerve of the life of the old Mysteries as we spoke of them yesterday, with Spiritual Science such as it must be in our time, we can say: The ancient Wisdom of the Mysteries had, above all, the task to protect mankind from using certain forces, of which we spoke yesterday, in the direction of harmful magic practices. And, as we said, in contrast to this, it is the task of spiritual Wisdom in modern time to draw the attention of mankind to the fact that the union of certain feelings with the material knowledge which has, once and for all, become a necessary thing in modern time, inevitably calls forth forces which are contrary to the true weal of man,—just as those other forces were, in another sense, of which we spoke yesterday. It is simply an inner law of the Universe: If the thoughts which must inevitably be the thoughts of modern time—the thoughts of Physics and Chemistry and economic dealings in the modern sense, of international finance and the like—if the thoughts that are applied to all these things, and that must be applied in like manner all the Earth over, are united in human souls with a mentality and outlook purely national, then, by this connection of national feeling—national pathos, one might say—with the international thoughts of Physics, Chemistry, Economics, international commerce and financial affairs and so forth, the Ahrimanic elemental beings are produced. Moreover, these elementals of an Ahrimanic kind will necessarily drive man more and more into things utterly contrary to the wholesome evolution of the last three civilisation-epochs which the human race has still before it on the Earth.

We shall see the Mystery of Golgotha in the true light, if we recognise in it that which must compensate and balance the harmful forces which are arising from these quarters: All that the Mystery of Golgotha can bring about, is such as to counteract that which proceeds from these forces. The latter cannot be rightly paralysed in any other way than by intelligent devotion to the Mystery of Golgotha. The mere narration that the Mystery of Golgotha took place at the beginning of our era—the mere repeating of the Gospel story as interpreted in the ordinary Churches of to-day—is ineffective in this sense; for it implies the fundamental prejudice that Revelation was only possible at the beginning of our era. Revelation continues. Christ Jesus is always present. The spirit and the outlook, recognising Christ Jesus as ever-present, is precisely that Christian spirit which can be gained through anthroposophical Spiritual Science. But this requires us to make ourselves acquainted in all detail with the real impulses that are connected with the Mystery of Golgotha. We must learn increasingly to recognise that which lies hidden in the Mystery of Golgotha.

One such truth I have recently pointed out. Whatever a man undertakes—not as concerns his own individual, personal Karma, but in the whole context of the social, ethical, historic working of mankind, is subject to a certain law of historic evolution, namely this: That which is done in a given year, when, as a thought, it springs forth from man, has—so to speak—a Christmas character. This, as I said, refers to the effects of our deeds in the whole nexus of the social life; not to our personal Karma. If I manufacture a pair of shoes, needless to say there is something in this act that rays back, so to speak, into my personal Karma. That is a stream by itself. But I manufacture the shoes for another human being; and inasmuch as I do so, I am already working socially. No doubt an elementary process; and it is a long way from this to the measures of political and social life on a large scale. Nevertheless, everything that lies along this line belongs to the realm of those things which become effective after 33 years. And after the 33 years—when a seed which has thus been planted has had time, as it were, to ripen,—then it goes on working. A seed of thought or of deed takes a whole human generation—33 years—to ripen. When it is ripened, it goes on working in historic evolution for 66 years more. Thus the intensity of an impulse planted by man in the stream of history can truly be recognised in its working through three generations, that is, through a whole century.

Now the fixing of the two outstanding festivals of Christianity—Christmas and Easter—has been done in a very significant way. Christmas is a so-called immovable Feast, coinciding approximately with the Winter Solstice. Easter is a movable Feast. Christmas is fixed because, as you know, it expresses a certain cosmic fact—a fact we cannot bring before our souls too often. It is prejudice to suppose that our Earth is no more than what Geology and Physics, Mineralogy and Geophysics, are prepared to recognise. The Earth in reality is a mighty spiritual organism. We live not only on a mineral Earth, surrounded by an airy atmosphere; we live within the mighty spiritual organism, Earth. This spiritual organism has, in a certain sense, an ascending and a descending life. It sleeps in Summer-time; its deepest sleep is at the time when the Summer Solstice has occurred, that is, at the time when—for us—the days are longest and the nights are shortest. Man's sleep is only determined by time; the sleep of the Earth is also determined by space. The different places on the Earth sleep differently. But I will only touch on that. It is in Winter that the Earth has its true waking season; then it is that that which we may call the intellect of the Earth is most active.

Herein lies the deep meaning of the Christmas Festival. It is to remind us that when the shortest days and the longest nights are with us—for the place where this is so—the Earth is most wide-awake. So, then, it is, for one who truly recognises the Christmas Festival: he should seek for the Earth-intellect, even as it can be found in the deep depths of the Earth,—just as the Christ-Child is found in a stable, or in a cave or grotto, according to the various conceptions.

Christmas is therefore an immovable Feast. Easter, on the other hand, is movable; determined by the positions of the Sun and Moon. Thereby the Easter Festival becomes the symbol of cosmic events beyond the Earth; it is, as it were, a spiritual, if celestial Festival. Materialistically minded people, as I have often pointed out, have not refrained from attacking this mobility of Easter, for the simple reason that it brings disorder into the Philistine, bourgeois order of the 19th century. I myself have often been present at discussions, notably on the part of astronomers, where it was advocated that Easter should be fixed in a purely pedantic and schematic way, say, on the first Sunday in April. From the 19th century point of view, many reasons no doubt could be adduced in favour of a fixed Easter. After all, you need but think of this: The movable Easter is completely in accord with the cosmic Book of the New Testament; it is at least in accordance with the spirit of the New Testament. But in the 19th century, and in a preparatory way even before that, there was another book which became far more important than the Gospels. People may not always admit it, but it is so. The book which became more important than the Gospels is the one on the first page of which [in German- speaking countries] the words ‘Mit Gott’ are always printed, though needless to say, only the ungodliest matters are entered in it, namely the figures under the respective headings Debit and Credit. In other words, it is the business man's ledger, on the front page of which—so far, at least, as my experience goes—you always find the inscription ‘Mit Gott,’ although its contents are as I said.

This book, naturally enough, is thrown into no little disorder by Easter falling on a different date each year. It would be far easier to keep it in order if Easter were fixed. The proposal has often been made in one form or another. It is in fact the attack of materialism on one of the last and outermost ramparts of a spiritual view of the world,—on the arrangement of Easter according to the heavenly constellations of the Sun and Moon.

But there is a yet deeper meaning in it, that the time between Christmas and Easter is made to vary in successive years. We know that the Christmas Festival, properly speaking, belongs to the Easter Festival that follows 33 years later. This indeed is a fixed period of time, representing as it does the time, required for the working out of world-historic seeds. But there is another thing which is not so fixed, namely the following: Certain impulses—we may describe them here as Christmas-impulses—take place in a given year; others again in the next year, others the year after, and so on. Now the successive Christmas impulses in historic evolution are by no means all of equal intensity; some of them work more strongly, others more feebly. It may be, for instance, that the impulses laid down in a given year have less incisive power for the 33 years that follow, than the impulses of the next year have, for the 33 years which follow it in turn; and so on. Precisely this fact is indicated, in that the time between Christmas and Easter is longer or shorter as the case may he. Thus, even this mobility of Easter calls our attention to something which a man ought well to study, if he would truly understand the working of events in history.

Now you may raise the question: How shall man gain any idea, how strongly his impulses will work into the next 33 years? Can he gain any conception at all, as to whether his impulses are working in a favourable or in an unfavourable sense? Undoubtedly the answer to such a question is immensely difficult for our Time, inasmuch as this Time suffers from abstraction as from a terrible and insidious disease. This age only desires, wherever possible, to understand the Universe with a few abstract concepts; it would fain be removed as far as can be from any comprehension of events with the full human being, or from a living human experience of Time and of the streams of Time. If you will only recognise, as a true Science of the Heavens, what modern astronomers can calculate with their quite abstract mathematics, it is no doubt impossible to stir your heart and mind into a full and living interest in these calculations of an abstract mathematics. Yet this is what humanity needs to evolve once more. It is necessary for mankind that we should no longer merely devote the intellect to the things we do. We should know that our very heart's blood is united with every action we perform, be it the most trivial and everyday. This is sincerely possible if we are prepared to enter earnestly into Spiritual Science,—into what Spiritual Science is and what it can be. It is quite true: a man who only wants to enter into things with abstract intellect (unless they fall within the narrow circle of his own selfish or family affairs),—he will not easily find the way to unite his heart's blood with the things he wills and does. Yet this is precisely the mission of Spiritual Science: to widen out the souls horizon, to extend the circle of interest over far wider domains than is possible under the influence of the materialist abstractions of the 19th century. What mankind needs is, above all, this widening of the sphere of interest, and there is only one way to attain it: to fill the human soul again and again with Knowledge, which—as we have seen once more during the last week's lectures—can be widened out in our time far beyond the limits of the senses and the sense-bound intellect, or of the life between birth and death. Knowledge to-day can be widened out beyond these frontiers,—out into the Universal All, which, as we know, we share in common with those human souls who are in the realms between death and a new birth. We cannot learn to know these human souls unless we also learn to know the other aspects—those other aspects through which human beings have to live between death and a new birth. No doubt the thoughts about life between death and a new birth were far remote from the Philistine science of the 19th or even of the 20th century. They could not have been more remote; for this epoch believed that the only salvation lay in piecing together by intellectual association all that the senses can afford.

From this point of view Spiritual Science is indeed in sharpest opposition to the ideal of the 19th century. Spiritual Science must emphasise most vigorously the turning of the soul towards the Spirit, even as the 19th century emphasised the turning of the human soul away from the Spirit. And as I have already pointed out during our recent lectures, the two fundamental pillars of the Christian understanding of the world,—namely the Immaculate Conception of Christ Jesus, and the Resurrection of Christ Jesus—can be none other than nonsense to the natural-scientific age. Spiritual Science, on the other hand, must turn again quite definitely to these two basic pillars of the Christian world-conception.

The Roman Catholic Church has acquired a certain habit of speech whereby it is able to get away from many important problems which are contained deep down within the womb of its evolution. The Roman Catholic Church will, speak, for instance, of the Immaculate Conception of the Virgin Mary; but it will not be prepared to look for those spiritual forces in the soul whereby the fact of the Immaculate Conception would be made intelligible. If you ask the enlightened theologians of the Roman Catholic Church about the dogma of the Immaculate Conception, you certainly will not expect them to enter into a discussion such as must be brought into flow once more through Spiritual Science. They will tell you something like this:—You must rise from the idea of the woman Mary to that which the woman Mary has really become in the course of evolution, namely, the Church; The Church in reality represents the Virgin Mary. This being granted, it goes without saying that the Virgin Mary, the Church, perpetually gives birth to the Christ. Through the Holy Spirit, the Church must perpetually conceive the Christ. That is to say, the Church is under perpetual inspiration from the Holy Spirit, and that which the Church reveals is none other than the Word, the Logos.

This is the perfectly correct Catholic doctrine. In Holy Catholic Church the inspiring Holy Spirit kindles the eternal Word—the Word which was in the beginning, and which is born throughout all time by the Holy Church, the Virgin Mary. It is the correct and familiar Roman Catholic theological conception. You may tell me that one hears very little said of this. That is quite true, and for the 19th century it was just as well that there was little said of it. But the idea was all the more effective among those who were still able to be saved from the impulses of materialism.

These three,—the inspiring Spirit, the Virgin Mother, and the Logos or the Word—must of course be maintained; they must he sought for through Spiritual Science also. And would say, in an Imaginative form did endeavour to point out these things during my recent lectures, when I described the transition from the old Mysteries to the new. I said that Antiquity only got so far with its Mysteries that it was able to revere, in Pallas Athene, the Virgin Wisdom, Pallas Athene is indeed a virgin figure; but within the ancient epoch this Virgin Wisdom did not give birth to the Logos. This is precisely the characteristic feature of ancient Greece, for example; it stops short at the Virgin Wisdom, whereas the new Age passes on to the Son of the Virgin Wisdom—to the Logos, which is there on the physical plane through that which represents it: the human word, human speech or language. For human speech may truly be regarded from the point of view of its connection with Wisdom. In earthly life of man, Wisdom lives itself out through human thought. The air that is breathed out through our larynx, configured through our larynx and its movements, is wedded to the Wisdom that dwells in our thoughts; and the content we have to express is the inspiring Spirit. Every time you speak—no matter how profane the impulse of your speaking is—you have expressed earthly representation of the Trinity. The thought in your head, and the configured air that passes through your larynx,—these two arc wedded and united under the influence of the Spirit (that is to say, when you are voicing things of the sense-world, united by the percept itself).

It is indeed the earthly expression of the Trinity. And the Divine, the spiritual Trinity, must stand behind it,—the all-embracing Wisdom which becomes Teaching for mankind, and which expresses the Universal content. Anthroposophical Spiritual Science cannot admit or confess its faith in any earthly constitution; for an earthly constitution, whatever it might claim, would be unfolding mere claims of power. Anthroposophical Spiritual Science takes the Virgin cosmic Word in real earnest.

If we think in the sense of anthroposophical Spiritual Science, then, in this content of all that is brought forward by this Science, we see not a mere sum of abstractions or abstract ideas but a living entity that fills us and enfills us; For it can even fill us in our soul with active impulse. Thus it becomes the Word, the Teaching, not in a mere scholastic sense. For spiritual-scientific Wisdom grows to be of service in the social life. The Word itself becomes of social service. And the content which it expresses—brought down from super-sensible worlds into the world of sense, so to be the underlying basis of our impulses of action—is the inspiring Spirit. Thus I would say: We look for Pallas Athene, the Virgin Wisdom, the Virgin Wisdom of the Cosmos; but we also look for the Son who is born of her, who finds expression in this: that in all the things we do and will in the social life, the Virgin Wisdom is working with us, giving us that which becomes the guiding impulse of our willing and our doing. Then we express the Spirit—the Holy Spirit, the Supersensible—in our sense-perceptible actions on the physical plane.

All this implies that the Wisdom which we have to seek in the sense of Spiritual Science, must have a virginal character. Perhaps you will ask, is there any sense or meaning in this? Is it not mere talk, so many figures of speech.

There is indeed a meaning in it—important, significant, immense. Namely the following: Man turns his senses to the outer world. That is his proper task; for to this end he is placed into the world. What the senses as such receive, can only be naive and innocent; for the animals too receive it, and to the animals we cannot apply the ideas of ‘should’ or ‘should not.’ But man must go farther than that. With his intellect he combines and associates the things he perceives. What is the significance of this associative intellect? The Physical Science of to-day already gives an answer to this question (I mean, however, the Physical Science itself, and not its learned representatives).

The combinatorial, associative, intellect, and all that man thinks out concerning the impressions of his senses—his perceptions—is something that arises out of his own inner nature, and moreover, out of a comparatively lower part of his nature. Man is exceedingly proud of his brain, notably of the frontal portions. For a true Science, however, the frontal portions of the brain are of far less value than the portions that lie farther back, For the frontal portions of the brain are in their essence no more than the transmuted organ of smell. To be clever, in the sense of Physical Science, is to have developed the olfactory nerves, as man, to such an extent that you are equipped with good association-nerves. These nerves are then effective instruments for the associating or combining of sensory ideas. To be clever, in the materialistic sense, is to have a good metamorphosis of that part of the brain which, in the lower creatures—the animals—is connected with the nose. It is, so to speak, to be well “on the scent” in the associating of ideas. These things have indeed occasionally been pointed out by men who had a healthy faculty of insight and penetration. One need but think of this: if you have a sound feeling of such matters, you cannot but say that to be “sharp” or clever on the physical plane, is, in its essence, to have a peculiarly developed “scent” or sense of smell—transplanted into the human realm. It is, in a very real sense, to be able to “sniff things out,” Thus the Physical Science which has arisen by association of ideas is the mere outcome of human beings “sniffing things out” on the physical plane. This may be said in an absolutely literal sense. In so doing man can arrive at all manner of constructions of atomic processes, all manner of ideas of chemical and physical laws, and the like. But it is wide of the mark to pretend that there is anything very lofty or highly developed in these things; they are but the result of a metamorphosed sense of smell.

I said: Even Physical Science bears witness to this fact. You may convince yourself of what I have told you, from the physiological and anatomical facts. Unhappily, the transmuted olfactory sense, or “nose,” of our scholars is not yet quite adequate to draw this conclusion, so they most continue “nosing about” till they are able to draw this conclusion, too!

Among those who had healthy human feeling of this fact was Goethe. Goethe said something highly significant from this point of view. As I have shown for many years past and along many different lines, Goethe demanded quite another trend of Physical Science than that which actually arose in the 19th century and continued into our time. He wanted to have expunged from scientific research what is indeed quite justified in ordinary life; he wanted it radically expunged from our research into Nature. Goethe comes hack to this point again and again. The thing that he wished to have expunged was precisely the combining, the interpreting, the putting constructions on the facts perceived with the senses. He wanted to have the sense-perceived facts simply described according to their own nature, as pure phenomena; he wanted to refer the sense-perceived phenomena to their archetypal phenomena,—the “Ur-phenomena.” He did not want constructions put on them with the intellect, theorizing and inquiring as to what might lie behind them here or there.

There is a wonderful saying of Goethe's, a saying that throws a vivid light on his entire World-conception. “The blue of the sky,” Goethe once said, “is in itself the Theory; you should not look for anything behind it,” It was the pure perception, the pure vision of things which Goethe wanted men to seek. As to the intellect, he would only have it used to put the phenomena together in such a way that they would voice their own secrets. He wanted a Natural Research free of hypotheses and intellectual constructions. This is the very method of his Theory of Colour. People have failed to understand the fundamental point. Goethe wanted the associative intellect to refrain from putting constructions on the sense-impressions; he wished it to take another path. It amounts to this in other words: He wanted to make the human intellect—the human faculty of intellectual association—virginal, even in Natural Science. He wanted to take away the unchaste quality it has, inasmuch as it has suffered the Fall, so to speak, whereby it is now a mere transmuted organ of smell. For it is so indeed: The one part of the Fall is the event which we can place in the primeval epoch of which I have so often told you. But there was also a sequel to this “Fall into sin.” Again and again in their subsequent evolution, the organs of man took on a lower level than they should have had. The associative intellect of man is indeed subject to the Fall, inasmuch as it is working in the outer physical world.

For the outer physical world it is quite justified. This physical intellect cannot but be bound to the transmuted organs of smell. It must be so, just as for the outer physical world physical sexuality and reproduction must exist. In Science, however, we should seek the virginity of the intellect;—That is to say, we should loosen the intellect from the functions it performs when, as a mere transmuted sense of smell, it combines and associates the sensible objects. The blue of the sky should not be interpreted in the sense of Physical Science (Newtonian physics), as you will find it to-day in every textbook of Physics. The blue of the sky itself is Theory in Goethe's sense,—that is the true conception. In this sphere, too, rightly to understand Goethe is to see in him that personality who wanted to work entirely in the spirit which is also the spirit of Spiritual Science. Goethe thought consistently, right into the sphere of Natural Research. In Natural Research he demanded only those theories that go to the “Ur-phenomena,” the archetypal phenomenon. He did not want all manner of atomic theories,—theories of ions and electrons, theories of gravitation and the like—deduce by the combining intellect from the phenomena. Inasmuch as he thought thus, in Physics itself Goethe was pointing to that which I desired to point out when I referred to Pallas Athene as the representative of Wisdom. Thereby alone, we begin even in the realm of Natural Research to turn to the Son. We only begin to do so when we free the Mother from these intellectual constructions, and turn to the vision of the pure virgin “Ur-phenomena.”

Herein you see what a deep earnestness and significance is really contained in that which we may call Goetheanism. I simply wanted to point out to you, how—quite apart from the prevailing culture, so-called—even in the 19th century the impulses that lead in the other direction were there. Let us be mindful of this fact. Then, too, we shall interpret truly the requirements of the present time, and out of these requirements we shall derive the true and the right impulses. We live in a time of catastrophe. It would, of course, be wrong to imagine that that which is catastrophe in the Christmas sense must necessarily be catastrophe also in the Easter sense. Indeed, from the catastrophes of to-day the very opposite, the greatest things of human evolution, can result,—if only humanity finds ways and means to learn from them, and with straightforward sense and vision to observe what has taken place.

If I bring forward such ideas, which may be remote from the thoughts of many of our friends, it is only to point out again and again the important fact, that in our time we must not seek in a comfortable way to work with the old concepts and ideas, but strive in all earnestness towards new ideas and new perceptions.

What is it really underlies such a tendency as Goethe's, not to apply the combinatorial intellect to the outer phenomena, but to recognise the latter in their virgin nature; It is none other than this: that when we do so, we are not letting the intellect suffer the Fall into sin, by all manner of intellectual combinations, of atoms and groups and complexes of atoms, and ions, and gravitation, and so forth. We save the intellect from mingling with the outer sensual nature, to give birth to materialistic theories. When we do so, the intellect turns in the other, in the spiritual direction, and gives birth to the Son—that is, to the spiritual-scientific teaching which leads at length to a real understanding of man, of the whole man. For, as I told you in these days, the ancient Wisdom only led up to a certain point. Man, as it were, was not included in the wisdom of the middle epoch,—the fourth Post-Atlantean epoch. To-day we have the task of understanding man, by a true grasp of spiritual facts.

Humanity should really be pining for concepts, new ideas. We must bring this fully to our consciousness. And if we ask to-day. What thoughts will be the best Christmas thoughts, what thoughts will bear the best fruits after 33 years, the answer is: they will be those thoughts which take their start from seeking honestly and uprightly for a new grasp of the world, a new grasp of reality. To develop a longing for what the world has to reveal in the new sense will be the best of Christmas thoughts;—not to want to remain contented with the old. Alas! to this day it is an all-pervading impulse of mankind, to stop short at the old, because humanity can with such difficulty bestir itself to draw forth, from the inmost being of the soul, that which shall be made known by human lips. Man to-day can only rightly develop his task as man if he unfolds the will, down to the very centre of his being, to be genuine and true,—not only trying to ponder on the old things, but to make the new—the new that must be drawn out of the very depths of being into the content of his faith and action.

In thoughtless and inane repetition of what others say, one need not go so far as yonder politician who, wishing to send out into the world a great political manifesto in the year 1917, took up an old political Pronunciamento of the year 1864, and copied it almost word for word. Truly, one does not need to think very deeply if, as a dominant politician of 1917, one merely takes an old Brazilian document and copies it sentence by sentence, and places it before the world as though it were a great revelation. Truly, one need not go so far as this Woodrow Wilson, who actually contrived to fabricate the “highly important manifesto” which he sent forth a short time ago, by copying almost word for word a manifesto of the Emperor of Brazil of the year 1864. But it is necessary to see things in their true form and aspect, even such wretched details as this. One would be almost overcome with pity for poor mankind, when men are taking seriously things which if seen in their true light can only represent the most appalling untruthfulness and perfidy, passing throughout the world to-day.

I do not say this to make any attack,—nay, not even to criticise; but to awaken the sense of people, that they may open their eyes at length, and see with open eyes what is happening. Occasionally, nowadays, we see the world worshipping as greatness things that are merely absurd and laughable. These are precisely the things we must see through. If we develop the will really to see into things, then we shall also develop the Christmas thoughts which will become the true Easter thoughts. For we may even say, paradoxical as it may sound: the more full of pain and suffering this present is, the greater the fruits it can bear for the future.

A time like ours stands most in need of the poet's word not finding fulfilment in it,—I mean the word of the poet who said that “a great Time finds but it small and petty generation.”

Full of pain is our Time, yet great it can be; and in a certain sense, it must find the men who can think greatly. But they will not be the Wilsonians!

Today I would like to request you once again, without exception, to refrain from taking notes. This applies to all three days.

Most of you were present last Thursday at our discussion in Basel. I now want to bring to your attention once more quite a short extract of what we talked about then, as I consider it not unimportant for these thoughts to become known to us.

I described how the wisdom about Christ was destroyed root and branch by dogmatism, namely, that wisdom which was present in Gnosis which itself was rooted out, since what remains of it now is no more than a fairly good number of fragments. Gnosis was a remnant of ancient wisdom arising out of an atavistic knowledge of the spiritual worlds in the days of early mankind. Those who possessed this ancient wisdom, which was still understood by the Gnostics at the time of the Mystery of Golgotha, knew that it contained a view—the names were different then—of the hierarchies which underlie the creation of the world, and they were thus able to conceive of the significance of Christ. Together with Gnosis there disappeared the possibility of comprehending the Christ-Being as a cosmic being. Instead there remains dogma which has perpetuated certain incomprehensible concepts—the Credo and so on—about the Christ-Being.

What was important in centuries now gone by was not so much the wisdom about Christ as the fact itself, the fact that Christ turned towards the earth and fulfilled the Mystery of Golgotha. A true understanding of the Christ-Being will first have to be won through the new Gnosis, which is something entirely different from the old Gnosis, for it is anthroposophical Spiritual Science.

More important for our point of departure today is something else I introduced last Thursday, namely that in the North in very early pre-Christian times—I said 3000 years BC—there was a certain custom among peoples whom Tacitus called the Ingaevones. This custom was guided by Mystery priests in a Mystery centre focused on what is today Jutland, part of Denmark. This Mystery centre was able to work at that time and in those parts because all the climatic conditions in those colder regions differed from any in the southern, warmer regions—for all material conditions also have their own spiritual background. While the warmer regions were more suited to developing an understanding of the Christ-Being in Gnosis, the colder parts lent themselves more to evolving feelings about Jesus because of ideas still prevalent about ancient customs.

Thus it was that, in the South, Gnosis had more of an understanding of the Easter Mystery, the Christ Mystery. But the understanding, as I have said, was destroyed root and branch by dogma. In the North, in contrast, there was more of a comprehension of the Jesus Mystery, a feeling for the child who comes into the world to save mankind. This was based not so much on actual ideas, which had died out, but on feelings which live longer than ideas. The feeling of these ancient customs made comprehension possible. So it came about that in the South it was the task of the church to root out the Christ Mystery, whereas in the North it was its task to root out the Christmas Mystery, to transform it into something innocuous. Thus later, in the Middle Ages, the idea of Christmas came into being which, one might say, reckoned with the rise of bourgeois values of more recent times, which appeared increasingly as the age of materialism dawned. For bourgeois values in the widest sense are a concomitant of materialism. We have to be clear, though, that greater, more significant ideas, in the form of feelings, lived in Central Europe right into the eighth, ninth and even the tenth centuries, for these feelings originated from prevalent usages, such as processions and other folk customs.

Let me briefly sketch these ancient customs once again. Among the Ingaevones the life of the people was firmly guided by the Mystery centre which laid down the season when provision could be made for procreation. The union of man with woman was permitted only in the days of spring, around the first full moon after the spring equinox. It was approximately the time we now call Easter time. The remainder of the year was taboo as far as human reproduction was concerned, and those born at a time which showed that their conception had been out of season were regarded, in a way, as not quite proper people.

So the births of people conceived at the correct time all came together in the middle of winter, just after our present Christmas time. All those regarded by the Ingaevones as fully human had to be born at this time. The births had to fall at the time of the darkest winter days, when the trees were covered in snow and the people confined to their primitive homesteads. To use the language of today, every child was in a way a Christmas child, a child of the winter solstice.

This affected people's frame of mind and soul. Because nothing to do with procreation occurred at other times of the year, the old dream-conscious clairvoyance was preserved. And when the time of conception approached as the permitted spring days drew near, conditions of unconsciousness took over. Conception was brought about in a state of unconsciousness, not in waking consciousness. The woman who was conceiving was truly conscious, however, of the visionary appearance of a spiritual being descending from spiritual worlds to announce the coming child. These women even foresaw the face of the coming child. And this annunciation, as we saw, is echoed in the time of the Luke gospel in the annunciation to Mary by the Archangel Gabriel. We saw that there even exists a fragment of an Anglo-Saxon rune song which tells of what existed in the old consciousness and that on the Jutland peninsula there really was a Mystery centre which then migrated eastwards.

Now mankind is, of course, developing, and development is a part of mankind. So this Mystery centre could only exist in most ancient times, for, had it persisted, there would have been no development of the type of consciousness needed as the task of the fourth, and then of the fifth post-Atlantean period. To clairvoyant consciousness the custom is hardly to be found anywhere in northern regions, where it flourished, even in the second millennium BC, and it is seen to have disappeared fully by the first millennium BC. By then, human conception and birth were spread more or less over the whole year and there is no more knowledge of a coming-down out of cosmic worlds via the starry constellations, nor of how much depends for a person's destiny on earth on the constellation under which he is born. Human conception and birth are spread over the whole year.

Parallel with this development is the rise of a new consciousness, the rise of the possibility of freedom for the human being and so on.

One last thing remained, however. Something had existed in the region where Denmark is today; it migrated from tribe to tribe until it reached the East, where the Christ-Being was to be incarnated in one last body still seen in connection with the constellations. The first-born of many brothers became the last-born of those who were seen in connection with the starry constellations. In evolution the last remnant of the old always links up with what is new.

Because in northern regions the feeling had evolved that the human being appears on the earth during the consecrated season, it came about that here, too, surrounded by the echo of those atavistic feelings, the feeling for Jesus could evolve. Thus you will find in these northern regions that the paramount feeling and better understanding was for the Luke gospel, and that the Christmas Mystery worked more strongly than the Easter Mystery, which was imprisoned among the secrets of the church, whereas the Christmas Mystery became quite general.

I hinted last Thursday, and shall perhaps be able to follow through in more detail during these three days, that every three years special attention was paid to the one born first after the twelfth hour of the night that we now call Christmas Eve, the first-born of every fourth year, the first to be born after three years. This first-born was destined to undergo certain procedures until his thirtieth year. Until his thirtieth year he was kept apart and brought up by the Mystery priests. His soul was given a distinct direction. His soul was destined to undergo experiences in a quite special way during the first thirty years of his life. These experiences and procedures were to lead him—this is barely comprehensible today—in his thirtieth year to an inner understanding of the link between the human being and the surrounding spiritual world. Certain quite specific inner experiences during these thirty years were to lead him gradually to this point.

First of all this first-born was to understand, even as a tiny child, how the human being is linked to the spiritual world through his angel. Separated from the rest of the world, undisturbed by the concepts which usually enter a child's soul from his environment, he was to remain close to spiritual workings and spiritual events and, to start with, develop a profound awareness of his links with the angel-being who was his guide—his angelos. In this way this child was equipped with a soul which was taught something very special, about which we may perhaps speak during the next few days. This special learning was expressed by saying that the child had become a ‘raven’. This was a stage of initiation which was disseminated over wide regions and was contained particularly in the Persian Mithras initiation, of which I have spoken in past years. Then this soul was to ascend to an even more intense feeling for its connection with the spiritual worlds; this first-born was to relive in his soul the secrets of the spiritual worlds.

This would not be possible today, for our consciousness develops under different conditions. But, in those ancient times, when it was possible to develop a dream consciousness this was still perfectly possible. When the child had grown into a youth—it was always a boy, a girl did not count—he was given the leadership over individual districts, smaller sections of the tribe. Finally, he had to serve in the administration and government of smaller communities. But it is important to remember that these affairs of government were always conducted in such a way that the youth was ever protected from external influences, especially shielded from the influences of various egoisms; he was most carefully shielded from the influences of egoisms, from influences which came about on the basis of external experiences.

Thus it was achieved that, towards the end of these thirty years, he could take on the role of representative of the whole tribe. When he reached the age of thirty he was ready to absorb consciously the connections of man with the whole cosmos. He became what is called in the Mystery centres a ‘sun hero’. Now he was destined to rule the tribe for three years. None but a ‘sun hero’ could rule the tribe. He was permitted to rule for only three years. At the end of the three years something else, about which I shall speak, was done with him under the guidance of the Mysteries. In particular, in all the arrangements that emanated from the tribe of the Ingaevones, nobody was allowed to be king for longer than three years, and none was allowed to become king who had not undergone what I have described.

You see, forming in these tribes, as it were the skeleton, out of which the gospels later created the life of Christ Jesus. These communities lived in very ancient times. Only symbols of what had gone before come down to later ages. Thus the vision of the annunciation of the child to the mother came down to later ages as the worship of Nerthus, of Ertha. And the fact that the act of conception had to take place unconsciously in olden times is still hinted at in the Nerthus myth told by Tacitus a hundred years after the birth of Jesus. He describes how Ertha—who is male-female, not only female, for she is the same as the god Nerthus—arrives in her chariot; in other words, she is none other than the angel of the annunciation. Then those who have served her have to be drowned in the sea—slain. This is an echo of the submergence into unconsciousness of the act of conception in those ancient days.

In this myth of Ertha in her chariot and the slaves who accompany her but are drowned as soon as their service is concluded, in this myth of Nerthus, we have in the feeling-life an echo of something that was formerly an astral reality, something that had been experienced astrally. Nerthus processions were held in some districts until quite recently in history, right into the early Christian centuries. There were Ertha processions even in Swabia. These were echoes of ancient days. Those who in olden times, through certain rites which still existed as an echo of ancient heathen times, knew something about these earlier millennia, felt and thought about these processions of Ertha in her chariot: This is what our ancestors did. And when that single event then occurred which was the life of Jesus, it was brought into connection with what had been more general in ancient times. This was then better understood in the feelings, at the level of the feelings.

Therefore the monks and priests made every effort to root out anything which might remind their flocks of these things. Such things were rooted out just as carefully in the North as was Gnosis in the South. Otherwise people would have known, by bringing together these ancient customs with the Mystery of Golgotha, that this Mystery, in so far as it is a Christmas Mystery, was not an ancient, natural custom brought into the present but rather that it was replaced in the feeling for the Christmas Mystery by something at a higher level of consciousness. But this was not to be known consciously. This was to be suppressed into the subconscious, for there are always certain powers who reckon with the unconscious. A great part of what happens in history comes about because things conscious and things unconscious are brought together by those who know how to bring such things together.

We rightly speak of what happens in going from the fourth to the fifth post-Atlantean period. But even in the transition from the third to the fourth there was a step forward in human consciousness towards increased ego-consciousness, increased waking consciousness. The ancient dream visions of the spiritual world have disappeared. In the North this was expressed by saying that the Vanir, who were connected with what is given in visions, had been replaced by the Aesir, who are indeed gods for a well-developed day consciousness. This is what was said in the North during the fourth post-Atlantean period, until all such memories had been rooted out by the priests. In the fifth post-Atlantean period, when materialism, or rather ‘Christianityism’, appeared, these things had already disappeared. While in the South the Greeks had their gods: Zeus, Apollo and the others, the people of the North had the Aesir, a word which is connected with esse, to be, which in turn is connected with being seen, being seen with the eyes. But during the third post-Atlantean period the ancient peoples who inhabited the North of Europe had the Vanir. These Vanir were far closer to the people. Nerthus, which became Nört in the North, is one of the Vanir, who announced every conception or birth. Now I said that what had existed earlier was always preserved in later times in symbols. Thus something that I have so far only sketchily described to you and which we may be able to go into more deeply in the next day or two, namely, the knowledge bound up with becoming ‘king’, becoming the ‘sun hero’, was carried over first into the cult-myth and then into the myth. We have to distinguish between the cult-myth and the myth as such. The cult-myth is something that is still performed in external customs like a ‘dream performance’ of what reminds people of the ancient clairvoyant visions.

Thus, at a time when what I described to you no longer worked, we have in the Baldur myth, the myth of the god Baldur which was performed in many tribes as a mystery play, an echo of what was involved in ‘becoming king’. First it existed as a reality. Later it was performed as a mystery play. Then it became a myth that was merely recounted. And finally it was rooted out by the monks and priests. Baldur is one of the Aesir, that is, he was one of the ruling spiritual powers at a time when man had already awakened to ego-consciousness. The Vanir had already faded, and yet Baldur remains as a representative of that being who was to become king, the first-born who came every three years.

It is told that, at a certain time in his life, Baldur had dreams announcing his death. Later these dreams came true. But this did not mean merely that he had felt the approach of his physical death. It meant that, having accomplished three years of service as king, he was raised from the consciousness appropriate for that, to a higher level of consciousness. Until then he had been shielded from contact with the outer materialistic world. A king such as this was to live within the priesthood so that all egoism should depart from his soul and none could enter in. He was not permitted to be king for more than three years. Towards the end of the three years Baldur sensed the approach of the end of his time of kingly dignity. This meant, according to the ancient beliefs, that he was ready for contact with the outside world. First he had to rule, but he had to do this solely in accordance with the wishes of the spiritual world. After that he was to become something else; he was to enter the outside world.

For someone who had never had such contact before this was, in truth, a kind of death. This is what was expressed in his dreams. The myth describes how the gods heard about these dreams and became uneasy. We must always think of the human element in relation to the divine element in the way that the two are united in the ancient Mysteries. When, towards the end of his time as king, Baldur felt the moment approaching, the gods—that is the Mystery priests—became uneasy and made all the creatures and all the conditions of the earth swear that they would not harm Baldur. They forgot only one insignificant little plant—mistletoe, the Christmas plant. Loki, the enemy of the Aesir, found the mistletoe. And he made use of it at the festival of the gods, that is, at the event of the god Baldur's first contact with the outside world.

Here we have an ancient Christmas festival, and the mistletoe custom linked with Christmas is still today a memory of this ancient custom which had to do with establishing a new king in place of the old. The contact of the old king with the material world is depicted in the mystery play and the myth. All created things have sworn not to harm Baldur. They are now used by the gods who throw them at Baldur and shoot them at him. Nothing—no plant, no animal, no illness, no poison—can harm him. Only Loki has discovered the mistletoe, which he has brought amongst the community of gods—that is, the priests—and given to the blind god Hödr. Hödr says: What shall I do with the mistletoe? I am blind and cannot see where Baldur is standing, I cannot shoot at him as the other gods do. But Loki showed him the direction and he shot at Baldur with the mistletoe twig. Baldur was wounded and died.

So Hödr is the one who appears as the representative of the outside, material world, in so far as this material world is not comprehended in its connection with the spiritual world but lives like a parasite. ‘Höd’ is the ancient name for battle or war, while ‘Baldur’, as it still exists today, can be traced back to another designation of which the best, still preserved, appears in Anglo-Saxon. As I showed recently, ‘Tag’ appears at an earlier stage of the sound shift as ‘day’. ‘Bal day’ is a possible name, even though Anglo-Saxon. It means ‘shining day’, which expresses Baldur's connection with daytime consciousness, that consciousness which did not come to mankind until the fourth post-Atlantean period. Hödr is a representative of matter, of darkness, but also of battle and conflict. Baldur is the representative of understanding, of knowledge, of light—namely, that light which shines in the human soul in the state of consciousness which has developed since the fourth post-Atlantean period.

So in the Baldur myth we have a special version of the Christmas Mystery. Awareness of the connection between the Baldur myth and the Christmas Mystery was also rooted out by the monks and priests. For Baldur has some of the good qualities of Lucifer, and Hödr has some of the good qualities of the later Mephistopheles-Ahriman. I do not mean ‘good’ in the moral sense but rather in the sense of what is necessary for evolution. Such things, too, are connected with evolution as a whole. During the fourth post-Atlantean period it was still possible for a human being to be guided into the spiritual world in the ancient way as was the case in the old northern Mysteries. This had to be changed as time went on, for the tentative way, later only present in an atavistic form, the tentative, clairvoyant way—still with a certain echo of dream consciousness, which was fitting for the fourth post-Atlantean period—could not resist the more robust demands of the materialistic age. This relationship of ancient clairvoyance from the fourth post-Atlantean period to what came later is expressed in the myth depicting the contrast between Baldur and Hödr. What is working here, what is behind the fact that Baldur—the representative of human consciousness, which can be illuminated by the divine—can be killed through the influence of the evil power of Loki over Hödr, the god of battle, of war and of darkness? Behind all this lies the fact that in our age, as it has been for a long time and as it will still be for some time to come, there must always be a working together of light and darkness. To try and make people believe that anything in the physical world, the world of maya, can be totally good, is nothing but religious egoism. Every light has its shadow, and a thorough comprehension of this fact is extremely important and significant.

Let us take an example. Under the influence of the Christmas Mystery it will be possible for us to go more deeply into a number of matters we have discussed recently. So let us take an example. I have often suggested that if Spiritual Science comes to be taken up more fully by people then, for instance, it will influence medicine, the art of healing. Certain more physical methods of healing will be found for sicknesses of the soul, and more spiritual methods for bodily illnesses. I told you why this is not yet possible: It is simply because the sins have been created by the law and not the law by the sins. So long as the laws work in such a way that materialistic medicine is considered to represent them—and that is the case today—so long will individuals, however thorough their insight, be unable to do anything and, indeed, they ought not to do anything. But a time will come in the not too distant future when medicine, the art of healing, will incorporate the impulses which come from spiritual knowledge. I merely want to point this out for the moment, since I am actually leading up to something else. Knowledge of the healing forces is inseparable from knowledge of the forces of sickness. One cannot be taught without the other. No one in the world can gain knowledge of the healing forces, without at the same time learning about the forces of sickness. So you can see how important it is for people to be morally good through and through as regards such serious matters. For someone who can heal a person's soul can also make a person's soul sick in the same degree. Therefore such truths may not be imparted by the gods to man until a stage of morality has been reached at which the healing medicine cannot be transformed into poison.

This applies not only to the situation in which we are dealing with abnormal states of body or soul but also to what goes on in social life. In what has been said in recent lectures you will have seen quite clearly that impulses work in the social life of human beings, good and bad impulses, which can be guided by those who understand such things, and are indeed often guided in rather extraordinary ways. You will realize that it is simply necessary for this to be so, for mankind must learn on its own account how to achieve the good. I know very well how little these things are taken seriously, even in our circles, and how narrow-minded are the excuses and objections. But this also has to be so at present.

As with the individual, so is it also in social life: Certain impulses can be steered and guided to one side or the other. In social life, in particular, it is still possible nowadays to make use to a considerable extent of the unconscious, for every age has its unconscious aspect. As soon as you start to reckon with the unconscious or the subconscious it is possible to achieve effects which differ considerably from what can be done consciously, for today's consciousness will not achieve its natural connection with the cosmos until the sixth post-Atlantean epoch. Today, those who reckon with the unconscious bring things over from the fourth post-Atlantean epoch in either a mephistophelean or a luciferic way. Now, it fits in well with our present endeavours in these grave times to apply general truths of this kind to specific situations, for it is appropriate not just to play theosophical games but to gather serious knowledge which affects reality, even though this serious knowledge might make demands as to the degree of prejudice existing in our feelings. Also, we are in accord with a feeling for Christmas if we make the decision to approach the earnestness of life. Nowadays we cannot allow ourselves to indulge luxuriously in sentimental Christmas-tree feelings, for a true Christmas mood involves feeling one's way to its connection with the grave and shattering experiences of the present time.

You can see, particularly in people's everyday lives, what happens if they are being influenced at a subconscious level. You can hypnotize an individual person, so that once he is hypnotized he is in your power, and you can make him do things he would never even consider doing in a waking state. You can hypnotize him, which means putting him into a state of consciousness belonging to ages long past, and you may have all sorts of intentions for doing so. In the same way it is possible to hypnotize whole communities. An individual person is stronger in the physical world than is a group, and it is therefore necessary to lower his consciousness considerably more in order to work through him while he is in this other consciousness. In the case of a community or group of people the lowering of consciousness need not even be noticeable, for it can be far more slight. Yet certain things would not be achieved by continuing to speak, for instance, in the way we speak with one another. Therefore I must stress again and again: I shall never consider speaking other than in difficult concepts which require intellectual understanding, so that each person is forced to follow the line of thought and form concepts of what is being said. If we take the fifth post-Atlantean period and its requirements seriously, there can be no question of wishing to bring about any kind of intoxication, or of intending to work on anything other than the intellect. Even someone who knows nothing of Spiritual Science, but has a certain awareness of what it means to be in the fifth post-Atlantean period, will respect the inner freedom of the human being and speak in a way which does not dupe the feelings or create disturbances in the soul.

It would be different with a person who wanted to achieve effects different from those I have described, that is, if someone wanted to make use of a lowered consciousness, which can be achieved far more easily with a crowd than with an individual, since for a crowd no hypnosis is needed. You know how a crowd, a group, can be seized by a certain intoxication if it is handled in a suitable way. I have said on earlier occasions that I have met orators who knew by instinct how to speak in a way which does not directly address the intellect but uses slogans and telling images to speak to a consciousness that is somewhat askew, somewhat delirious. As I said, the approach has to be stronger in the case of an individual, but for a crowd no more is needed. I have given you examples of this.

It is entirely fitting to contemplate these things in a mood of inwardness which befits these days, for they are deeply bound up with the Christmas and Easter Mysteries. I described some time ago how I was moved in my youth when I met with such an effect in a certain situation. I have recounted this example quite often: My karma led me at the right time to hear the sermons of a very important Jesuit father. I could watch as a certain image was intensified in the people by means of particular words; I saw them being convinced in a manner that did not involve their intellect but brought about a certain kind of delirious mood. Let us look at the example. The Jesuit was preaching about the necessity of believing in the Easter confession and he said, in effect, the following: Well, of course non-believers think that the Easter confession was instituted by the Pope or the college of cardinals. What an idea, my dear Christians! Someone who maintains that the Easter confession has been established by the Pope and the priests might be compared with somebody watching a trooper standing beside his cannon, with an officer next to him giving orders. The trooper only has to light the fuse and the cannon goes off. My dear Christians, compare the trooper with the Pope in Rome and the officer giving the orders with God! Just imagine the officer standing there shouting ‘Fire’, and the trooper lighting the fuse without any will of his own. The cannon goes off. This is what the Pope does. He listens to God's commandments. God commanded—the Pope was like the trooper who lit the fuse—and there was the Easter confession. Would you say that the trooper standing by the cannon and lighting the fuse had also invented the gunpowder? It is as unlikely that you would say the trooper invented the gunpowder as it is that you would maintain that the Pope invented the Easter confession! And all the people were convinced, of course! It was perfectly obvious.

In certain communities these things have to be learned, namely, how to describe things in pictures, how to use images, bring about intensifications, and employ comparisons. This is a special art which is diligently practised in the grey brotherhoods. But there is no need to belong to a grey brotherhood in order to practise such an art. One can be dependent in one way or another on the grey brotherhoods, perhaps without even knowing how dependent one is, and then one can use these methods.

What is all this based on? It is based on the fact that a different kind of soul life is present when we speak with one another in a manner suited to the fifth post-Atlantean period, for then we direct ourselves to the intellect and not to a kind of delirium which would be brought about if we used some of the means I have just sketched. In the fifth post-Atlantean period we have to learn to withstand Hödr, we have to learn to withstand the remnants of an earlier time that resemble the mistletoe which has become a parasite in the plant world. We have to learn to withstand Hödr, the unconscious one, the blind one, the passionate one, the delirious one.

We can only win this capacity by making our understanding such that we feel quite isolated from the world, whereas those who develop a delirious type of consciousness immediately attract to themselves cosmic effects; they draw cosmic effects down into the present. With the consciousness of the fifth post-Atlantean period we stand in isolation on the earth. In a delirious consciousness, cosmic effects are drawn into the soul. And these, of course, have to be utilized in an appropriate way. Let us take an actual case.

Someone who today wants to work on others, on those whose consciousness is delirious, with the aim of achieving a particular end, can do the following: He can remember when something similar existed in an earlier age when the starry constellations were also similar. Now since everything goes in waves in the world, so that a particular wave returns to the surface after a certain time, in order to achieve certain effects he can make use of an event which under similar cosmic conditions is like a copy of an earlier event; he can make it a copy of an earlier event. Let us assume that someone wants to achieve something by influencing others in their delirious consciousness, by carrying out certain procedures involving certain facts. He goes back in history and recalls something which happened at an earlier date under a similar starry constellation.

Assume someone wants to bring something about on a day in the spring of a particular year. Having established that it is Whitsuntide, he goes back through time until he finds an event that is similar to the one he wants to bring about. And it must fall in a year when the date of Whitsun fell approximately on similar days of the month. Then the starry constellation will also be roughly the same. By utilizing all this it will then be possible to work on those in a delirious state of consciousness. In a sense it will be possible, by bringing about a state of delirious consciousness under a particular starry constellation, to hit the target of a group of people who are always a kind of Baldur in the fifth post-Atlantean period; in other words, to play Loki with blind Hödr, or through blind Hödr.

Now let us take an actual case: In an earlier age Whitsuntide fell on 20 May 1347. At this time on a particular day the heralds, flourishing their trumpets, marched with a crowd—it does not matter that their relationship to the Whitsun Mystery differed from ours today—leading Cola di Rienzi, who made the proclamation, from that important place in Rome under that very starry constellation which fell on 20 May, which was to give him the title of tribune of Rome. The impression he made was comparable to the impression made on a group or crowd in a state of delirious consciousness. For the crowd believed that Cola di Rienzi had brought the Holy Ghost; and utilization of the starry constellation of the time made it possible, though for a very short time only, for him to achieve what he intended.

A remarkable copy of this event took place under the same starry constellation in 1915 when, not Cola di Rienzi, but Signor d'Annunzio called together a crowd on the same spot in a very similar way! Again a delirious consciousness was affected by ideas and symbols which conjured up pictures that were eminently suitable for speaking to this delirious consciousness. I am not criticizing anybody's consciousness but merely reporting facts—facts which, if you like, have been pushed as far as possible down into the unconscious. But this does not alter their effectiveness. On Whitsun-day 1915 the same happened in Rome as had happened on Whitsun-day 1347, which also fell on 20, 21 May. One day makes no difference. On the contrary, the constellation was all the more identical. At Whitsun 1915 there was a repeat performance of what had happened under Cola di Rienzi in 1347. The new event was thus particularly effective, for it was borne on the same vibrations, the same waves, the same conditions.

History will only be understood when such facts are known, when it is known what can be achieved with the help of such facts. Regardless of what the influences were, Signor d'Annunzio, through the life he had led so far, had the potential of succumbing to all sorts of influences, and he had the strength to put these influences to use. Let me remark merely that, because of his earlier poetry, this poet was called by a number of critics representing the healthy side of Italy ‘The singer of all shameful degeneracy’. In ordinary life his name was Rapagnetta, which I am told means ‘little turnip’, but he called himself d'Annunzio.

Under this starry constellation Signor d'Annunzio gave a speech which you may judge for yourselves because I am going to read it aloud to you to the best of my ability. To put you in the picture: There were two parties in Italy at that time, the Neutralists and the Interventionists, and Signor d'Annunzio set himself the task of transforming all the Neutralists into Interventionists. The Neutralists wanted to preserve neutrality, and Giolitti, a man who had been very active in Italian political life for a long time, was for neutrality. That speech by d'Annunzio, which was like a repetition of the one made long ago by Cola di Rienzi under the same starry constellation, went as follows:

‘Romans!

Yesterday you presented a noble show to the world! Your never-ending, well-ordered procession resembled those solemn processions of ancient days which gathered here in the temple of Jupiter Maximus; and every street through which such power marches, such power coupled with such dignity, becomes a Via Sacra. Invisible in your midst you drew, on an invisible carriage, the statue of our great mother.

Blessed be the Roman mothers I saw in the procession yesterday, the mothers who bore their sons in their arms and wore on their foreheads the mark of resigned courage and silent sacrifice.

Is there any need for exhortations when the very stones are eloquent? The people of Rome were prepared to tear up the paving stones trampled by the horses which ought long since to be standing firm at the borders of Istria, instead of remaining here, humbled by shame, to defend the nests of poisonous creatures, the houses of traitors! What must have been the sadness of our young soldiers!—What a show of discipline and self-denial they gave, when they protected, against the just anger of the people, those very men who denigrate and slander them, humiliating them before their brothers and before the enemy. Let us cry: “Long live the army!” That is the call of this hour! Of all the vile actions committed by Giolitti and his pack this is the vilest: the denigration of our arms and of our national defence. Until yesterday they got away with the dissemination of doubt, suspicion, and disregard for our soldiers—our handsome, good, strong, brave, impetuous soldiers, the flower of our people, the reliable heroes of tomorrow. With what heavy hearts did they fix their bayonets in order to repulse the very people whose only purpose was to avenge them!

O my admirable comrades! Today every good citizen is a soldier for the freedom of Italy! Through you and with you we are victorious, we have brought confusion to the ranks of the traitors. Hear, O hear! The crime of high treason has been declared and proved, and publicly announced. The dishonourable names are known; punishment is needed!

Do not be taken in, do not be moved to pity. A rabble like that has no twinges of conscience, no remorse. Who can teach another taste to the beast who is accustomed to the filth in which he rolls and the trough from which he gorges?

On the twentieth of May in the solemn gathering of our union, we shall not tolerate the shameless presence of those who, for months, have been negotiating the sale of Italy with the enemy. Clowns may not be permitted to clothe themselves in the tri-coloured mantle, and bellow from unclean throats the holy name of the fatherland. Write out your list of proscription without pity. It is your right, it is your duty! Who saved Italy in her hour of darkness, who but you, her people, pure and profound?

Never forget that! The others may escape punishment only by flight! Let them go! This is the only leniency permitted towards them. Was not a certain one, even this morning, still inclined to join in the plots whose net is being spun among the blossoming rosebeds of the villa on the Pincio—now to be confiscated—by the fat German spider who lives there? We never believed for one minute, of course, that a ministry formed by Herr Bülow could have received the approval of the King—or rather, that the King could have become an accomplice to such a thing.

In his great heart the King has heard the exhortation of Camillo Cavour: The hour of the House of Savoy has come!

The hour has come. It tolls under the high heavens which arch over your Pantheon, O Romans, and over this eternal Capitol! Here, where the plebeians held the meetings of their council; here, where every increase in the empire of Rome was consecrated, where the consuls exacted the levies and received the oaths of the soldiers; whence the magistrates of the republic departed to take over command of the armies and control the provinces; where Germanicus set up the trophies of his victory over the Germans; where the triumphant Octavian solemnly confirmed Roman dominance over the whole of the Mediterranean basin; here, at this place, the starting point and the goal of all our victories, we celebrate the voluntary sacrifice, we cry the words of consecration and desire: Long live the war, long live Rome, long live Italy, long live the army and the fleet, long live the King! Glory and victory!’

Thus spoke the new Cola di Rienzi. Then he received the #8224 presented to him as a special souvenir of Nino Bixio. This #8224 stemmed from ancient days and had been treasured by the Podrecca family. The #8224 is presented—pardon me, but this is really true—by the editor of Asino! Asino is a particularly obscene satirical journal. But d'Annunzio takes hold of the #8224, kisses it solemnly, strides through the crowd and enters—not, like Cola di Rienzi, a horse-drawn triumphal chariot, for times have changed—he enters a motor car, having first commanded all the church bells to be rung. The delirious consciousness must not be allowed to fade too soon. All the bells are rung to keep it going a little longer. Then d'Annunzio halts his car at the telegraph office and sends a telegram to the editor of Le Gaulois who answers—I am sorry I do not know how to pronounce this in French so I shall have to say it in the German way—who answers to the name of Meier:

‘Rome, 1 p.m., great battle fought. Have just spoken on the Capitol to an enormous, delirious crowd. The bells are sounding the alarm, the cries of the people rise up to the most beautiful sky in the world. I am drunk with joy. After the French miracle I have now witnessed the Italian miracle.’

Without making any comments or taking sides I simply wanted to point out certain facts in order to show, by the way in which they are connected, how things happen that are hardly noticed by our unobservant contemporaries. I wanted to show that although the ‘singer of all shameful degeneracy’, as he was called in Italy, probably did not believe very strongly in the miracle of Whitsun, he nevertheless succeeded very well in working on certain unconscious impulses by using a repetition of an event which made available considerable forces within a delirious consciousness. This man, who in his own country is called ‘the singer of all shameful degeneracy’ and who has succeeded in writing a novel which trumpets forth his relationship with a famous woman in the most contemptible way—this man found another whole series of effective images in another long speech, this time in the Constanzi theatre. The image of the cannon, which I have already mentioned, is rather less significant. I cannot read the whole speech to you as this would take too long. Let me give you a passage from the beginning and another from the end. It begins:

‘Romans, Italians, brothers in faith and in yearning, my new friends, and my companions of old!’

Well, so he says ‘of old’!

‘Your greetings of warm kindness, of generous recognition, are not intended for me. It is not the homecomer in me you are welcoming, I know, it is the spirit that leads me, the love that fills me, the idea that I serve.

Your welcome goes through me and beyond me to a higher goal. I bring you the tidings of Quarto, Roman tidings to the Rome of the Villa Spada and of Vascello.

This evening the daylight has not gone from the Aurelian walls and it will not go: the glimmer remains on San Pancratio.

Let us this evening confront cowardice with heroism and remember that sixty-six years ago today the leader of men led his legion, already destined to become the June miracle, from Palestrina back to Rome. Let us this evening confront shame with fame and remember that fifty-five years ago at this very hour the thousand on the march from Marsala to Salemi were bivouacking, their muskets stacked together, eating their bread or sleeping quietly. In their hearts they carried the stars and the words of their leader which still sound vital and commanding to this day: “If we unite, our task will be easy. To arms!” It was the call of Marsala, which continued with the robust threat: “Those who do not arm are cowards or traitors!” If he, the saviour, could but descend from the Janiculus into the plain, would he not brand with one or the other of these signs and charge with shame all those who secretly or publicly work towards disarming Italy, shaming our fatherland, returning it to a state of servitude, nailing it back on its cross or leaving it to die in a bed that has sometimes seemed to us a grave without a cover?

Some need fifty years to die in their beds, some need fifty years to complete their disintegration in their beds. Is it possible we would allow strangers in our midst or from without, enemies who live in our house or who have entered it forcibly, to impose this kind of death on a people who yesterday raised with a shudder of power an image of their highest myth upon their shore, a monument of their true will, their Roman will, O citizens? For three days now an indefinable stink of treachery has been seeking to suffocate us.’

And so it goes on. Then, at the end we find a new, warmed-up version of something we know so well from the gospels. D'Annunzio of all people dares to speak the following words:

‘Blessed are they who have more, for all the more shall they give, all the more shall their enthusiasm be inflamed! Blessed are they who have for twenty years a pure spirit, a hardened physique, a courageous mother!

Blessed are they who refrained, waiting and trusting, from squandering their strength, preserving it instead with a warrior's discipline!

Blessed are they who scorned unfruitful dalliance, saving their virginity for this first and last love!’

D'Annunzio of all people says: ‘Blessed are they who scorned unfruitful dalliance, saving their virginity for this first and last love!’

‘Blessed are they who shall tear out the hate rooted in their breast with their own hands and then offer their sacrifice!

Blessed are they who yesterday still resisted the event, yet today silently accept it as a profound necessity, desiring now to be no longer the last but the first!

Blessed are the young men who hunger and thirst for glory, for they shall be satisfied!

Blessed are the compassionate, for they shall wipe away the shining blood and bind up the lustrous pain!

Blessed are the pure in heart, blessed those who return victorious; for they shall see the new countenance of Rome, the re-crowned head of Dante, the triumphant beauty of Italy.’

So even in our own time such things are sometimes said! And it is so important, my dear friends, not to pass by these things. For not all people act in accord with the One Whose birth we celebrate in the holy night—not those who scream out such beatitudes into the world. To belong, not to the darkness, but to the light which has entered into the world: This is a feeling with which to fill our souls at the time of this holy feast. To dedicate ourselves to the light, instead of to that inattentiveness which brings us only darkness: This, too, can be something in these grave times which it is important for us to inscribe in our souls on Christmas Eve.

It might seem as if our world conception, based on spiritual science, could impair that simple joy, so full of love, that filled many hundreds of hearts throughout the ages whenever one of the old plays, such as the one we have just seen, portraying the Heavenly Child and His earthly destiny was performed for them.¹ It really seems as if that simple, loving joy could be impaired by our teachings concerning Jesus Christ that encompass such a wealth of things and that are apparently so complicated. Yet, we must strive to understand them in accordance with the impulses streaming through our world conception. Indeed, every heart and soul will be filled with joy because such a play can make us realize again how the souls of men, whether they had undergone a certain experience in spiritual life or had lived a simple country life, whether they came from large cities or the loneliest hamlets, felt themselves drawn to the Heavenly Child. In him they felt the strength that had once entered the evolution of mankind, and that had saved it from the spiritual death it otherwise, because of the eternal laws of the universe, could not have escaped.

Nevertheless, it is an illusion to think that our more complicated way of approaching the miracle of Bethlehem with our understanding impairs the spontaneous warmth of this elementary feeling. Let me repeat that it is looking at things in an unreal way if this is thought to be the case. Actually, today we face another world, a world that will become increasingly removed from past centuries. In the past, plays like the one we have just seen, were performed for people who could experience them directly, not only through memory as we do. On the contrary, our complicated age needs another kind of soul impulse that will enable us to look up again to the Heavenly Child who brought the greatest of all impulses into man's evolution.

Our teachings concerning the two Jesus boys, the Solomon child and the Nathan child, only appear to be more complicated. In the Nathan Jesus boy we see the Child of Humanity, the Being of mankind who was left behind when humanity descended into earthly incarnations before the approach of the Tempter or luciferic principle. He was the Child who was left behind in the spiritual world, remaining, as it were, in the childhood stage of mankind until the time had come for his birth as that exceptional human being, the Nathan Jesus. He appeared then for the first time as a human being in an earthly body, and soon after birth addressed his mother in a language that could be understood only by her. Considering the different way things are understood today, it will be gradually realized how necessary it is to look up to the Heavenly Child who is worshiped in the Nathan Jesus boy. It was he who had remained behind with all the primal qualities man possessed before the Temptation, and it was he who entered the world endowed with all these qualities. In him, we can see mankind as a whole as it was in its childhood. We must bear this in mind if we wish to understand what simple folk felt when they saw the Heavenly Child glorified in such a play.

What appeals to us most of all in this play is the Child's divine innocence contrasted with the Tempter's evil work. The contrast between Herod, who is led astray and carried off by the devil, and the Child of Humanity, who safeguards man's principle of innocence, is deeply moving, even though the images of such a play proceed from a knowledge based on feeling. Throughout the Middle Ages city people and simple folk of mountain and grove alike had an inkling of the deepest secrets of the universe. Although it was only a vague notion, they nevertheless knew of such things. They approached these secrets in another way, however, and not as we would when we try to find them again today.

It is easy to turn from a play like this to the representations of the thirteenth, fourteenth and fifteenth centuries, which present with the highest art the mystery of human evolution on earth and the relationship of the human soul with all that lives in it as the eternally divine. So now I should like to turn your attention away from this play to a wonderful painting. In it we can admire fundamental elements expressing the loftiest feelings, which could also give rise to something as simple as this play.

At Pisa in Western Italy there is a famous cathedral where Galileo silently observed the swinging lamp that led him to discover the laws without which modern physics would be unthinkable. Annexed to this cathedral is the famous churchyard, the Campo Santo, enclosed by high walls. It contains a wealth of medieval art and other material concerning medieval notions of divine secrets and man's relation to them. The walls of the cemetery were covered with paintings that expressed this, and the earth had been brought from the Holy Land by the Crusaders to be strewn on the cemetery, which was considered to be specially sacred.

Among the paintings in the Campo Santo is one that was mentioned for the first time in 1705 as "The Triumph of Death." (see above) Before that it was known as "Purgatory." Undoubtedly, a heaven and hell are to be found depicted on these walls. This Purgatory painting expresses in the deepest way how the medieval mind imagined the relationship between man's evolution and the primal element in man's soul. Today much of it is damaged but it is still possible to distinguish what this unknown painter wished to present in connection with the profound secrets of human evolution.

This painting depicts a train of kings and queens on horseback emerging from a cavern in a stately procession. They are fully self-conscious and aware of what their rank on earth implies. The procession emerging from the cavern finds three coffins guarded by a hermit. There are characteristic differences in the contents of the three coffins. In one there is a skeleton; in another, a corpse, already food for worms; in the third, a body not long dead and just beginning to decay. The procession halts before these three coffins. A hermit sits above them and his gesture seems to say, "Behold in this reminder of death what you really are as human beings. "Higher up, we see some hermits sitting on a hill. Some are gathering food, others are bending over their books, meditating the secrets of existence. These hermits portray the peace of those who can receive into their souls the connection between the human soul and the forms of the eternal. Further on, we see numerous invalids and all kinds of suffering. They adjoin the hunting party, which is standing before the reminder of death, the three coffins. At a greater distance, some people are listening to music. Behind them is a figure with a finger on his lips. Spread over the whole, we see a host of angelic beings on one side, and devilish beings on the other. On the extreme right, angels are bending down to the human beings who are listening to the music. Between them and a mountain that is emitting flames as if from a crater we can see the forms of the flying devils.

When one looks at all this more closely and deeply, it offers an insight into the most profound human secrets. What does it represent? There is a characteristic connection between medieval science and what we are again striving to attain in spiritual science. The hunting party halts before three corpses. It is the theme of the three corpses that is so often to be found in the work of the Middle Ages. We ask why the people come out of the mountain because, in reality, they are also dead. "These are the bodies you possess," is what they hear. The physical body is represented by the skeleton; the etheric body by the corpse half eaten by worms; the astral body by the recently deceased. "Remember, you living ones, the secrets of existence that must be contemplated after death." This is what is expressed in the painting. Thus we find in a painting of the Middle Ages the mystery of the three members of man. In the whole gesture of the hermit sitting above the three coffins, we find that we must, indeed, penetrate the secrets that show us how our existence is bound up with the eternal fount of life. The hermits above, immersed in peaceful contemplation and in the life of nature, show how a relationship can be established between man's soul and the eternal.

"Purgatory" (kamaloka) is the correct name for this painting, not "The Triumph of Death." The people depicted in it are already dead, even those of the hunting party who see what becomes of the body. When you look carefully at the angels and devils, you will note that each devil seizes a soul in its claws to carry off, and every angel bears away a soul under its wings. There are different kinds of souls. This is what I wish to tell you now that Christmas is with us. The souls that are carried off by devils have the aspect of older people, whereas the souls that are borne away by angels have been depicted by the artist as children. Here we find a conception that was prevalent in the Middle Ages. Men used to think that some people preserved a childlike innocence in their feelings and sentiments throughout life, no matter how old they grew, and that there were others who grew old not only physically but also in their souls. This could happen only through sin, which led man away from the eternal and from the holy things of heaven. So, for this reason, the sinful souls look like old people, and the souls of those who have preserved their connection with the spiritual world keep their childish form.

This painting in the Campo Santo shows in a most wonderful way that human nature contains something we must look upon as the expression of man's eternal being during the first three years of childhood. I have tried to explain this in my book, The Spiritual Guidance of Man. In the Middle Ages men felt this close connection between what appears in childhood and the divine spiritual heights, and they tried to express it in this painting in the Campo Santo. Because it is such a wonderful painting it has been ascribed to Giotto and others, but they lived much earlier and it is not possible that they could have done it. It expresses in a monumental and marvelous way the relationship of medieval humanity with the Child. We find it expressed in many ways, and also in the wonderful simplicity of the Christmas plays. We can see how the legend of the Child brought to the knowledge of man his relationship with Christ Jesus. He needs this certainty that this principle, which is able to rescue the eternal in the human soul, entered his soul through the Child. In the painting the artist has portrayed the human beings who have preserved the eternal in themselves with the forms of children borne by angels into the land of the blessed. In the same way we must see in the form of the innocent child the Being that is brought before the world so magically, uniting himself in his thirtieth year with the divine impulse of the Christ.

So this Campo Santo painting of the Middle Ages expresses all that is connected with simple plays like the one we have seen today even though it was created somewhat later, and with what we are seeking again in another age. Even in the past the attitude toward the Jesus child was not a simple one. In order to understand how man can save the eternal part of his being, our teachings must include the knowledge of the Nathan Jesus boy, who received the ego of Zarathustra in his twelfth year and the Christ in his thirtieth. Medieval man, however, did not need all the knowledge that is conveyed through thoughts and theories. He received it instead in the sublime imagery of the human soul such as that, for instance, that came to expression in the painting I have just described. Ever and again will we find manifest the fact that man may, indeed, cherish a great hope for his soul. Before the Mystery of Golgotha he hoped for the coming of what could then be seen only physically in the sun and planets, and also for the birth in him of its spiritual counterpart.

All our knowledge has always lived deeply in the feelings of men. We see the plants grow out of the soil in springtime, and we see how the sun calls the living plants and other beings from the earth. We also see, however, something else besides the holy order of these events that take place annually. We see it interfering with the regularity of the sun's forces that are active everywhere at the right moment; it belongs to the atmosphere of the earth itself. In the storms that ride over the fields, in the mists that spread out over the earth, we see something that does not possess the holy order of the sun's course. In spring and summer we feel that the sun journeys along triumphantly and is stronger than the changeable influences of the weather on the earth. In spring and summer the holy order of the sun's forces is victorious over what the earth produces out of its egoism as the weather changes. But in winter, the earth and its influences of weather triumph over what descends, full of blessings, from the universe.

He who observes his inner life of thinking, feeling and willing, and the disorderly way in which these impulses of thought, feeling and will arise, can feel that the changing capriciousness of his thinking, feeling and willing resembles the changes of the weather, which become manifest in the elements of water, fire, air and earth, all active as demoniacal forces. They live in what is around us as thunder and lightning and in the atmospheric changes of the weather. Indeed, our thinking, feeling and willing are related only with the changeable influences of weather experienced during winter. With the approach of winter, man always felt the close connection between weather changes and his inner life. "O winter, how deeply you are related to my own inner being," is the feeling that lived in man. When the winter solstice drew near and spring and summer approached, man felt how the sun's forces were always victorious over the egoism of the earth. Then he was filled with strength and courage and could feel that just as he was able to experience outwardly the sun's victory over the forces of the earth when it breaks into the dark night of winter, so he should be able to experience something that was active within him, deep down in his soul, as a spiritual sun that would reign triumphant during the earthly winter solstice.

Thus, the Mystery of Golgotha was seen to be in man's inner being like the rising of the earthly sun. We realize that the spring and summer of the earth's evolution occurred in the ages before the Mystery of Golgotha. Then man still possessed through his atavistic clairvoyance the inheritance of his link with the divine spiritual worlds. Now we are living in the winter of earthly evolution and undoubtedly the mechanical forces of industrial and commercial life will grow increasingly strong. The earth's winter can be found externally in the world, but also within, because we no longer have the divine spiritual world of the earth's spring and summer around us. Man used to see in the sun's victory during the winter solstice a symbol for the victory of the spiritual sun in the depths of the human soul. Modern man can experience this again today when he contemplates the Mystery of Golgotha and prepares himself for the approaching Christmas festival. In the past man looked at the Mystery of Golgotha and said, "No matter how wildly and chaotically the winter storms may rage in us, there is one hope that can never be abandoned. The Christ impulse, related to all human life on earth, will assert itself, in contrast to the weather-like changes in the human soul." This can occur because the Child of Humanity, born in the Nathan Jesus boy, entered mankind with all the qualities possessed by the human soul before it descended into its earthly incarnations.

My dear anthroposophical friends, I wished to place thoughts like these before you so that you can gather from them all that can be felt in the contemplation of the child force in man—that force that is also the force of eternity. This was, and can always be felt when we contemplate the Child on Christmas Eve. Although we must acquire other feelings than those expressed, for instance, in the painting I have described, although we must rise to a knowledge concerning the two Jesus boys, nevertheless, it remains necessary that we connect such knowledge with our most sacred feelings and strongest hopes. Then we shall know that, since the Mystery of Golgotha, the aura of our earth contains something to which we shall never turn in vain when we wish to be filled with hope in our earthly suffering, and with strength and courage in all our joys. It is just as necessary for us to remember this as for those men who felt so happy when they could watch a simple Christmas play. Indeed, we, too, feel just as happy when we see such a play because we feel our relationship with those men of the past who enjoyed it so keenly. We, too, can appreciate the bounty that was given to us with the Child that entered mankind.

Through the strength obtained in the contemplation of the Heavenly Child, it has made it possible for man to remain upright during the winter of the earth. We know that the physical sun triumphs over the egoism of the earth in spring. We also know that the spiritual impulse of the sun that flowed into the evolution of the earth will acquire ever greater strength in the depths of the human soul. When we celebrate the Christmas festival, we must be mindful of this impulse. Once, the historical event took place. It is indeed true that the Christ being entered the aura of the earth. True also are the words of Angelus Silesius:

Were Christ to be born
A thousand times in Bethlehem
And not in you,
Then forever lost you must remain.

The child born at Bethlehem must be born in ever greater depths of the soul in order that man may take hold of what is expressed in the Campo Santo painting as the childlike soul, borne aloft spiritually by the wings of angels and thus saved from the clutches of Ahriman. It is the earthly destiny of the soul to remain young even though the body may grow old. Man's higher destiny is to preserve this spiritual youth in relation to the Mystery of Golgotha, even when the body grows old. The soul will then feel increasingly sure that no matter how wildly the winter storms may rage within, and no matter how great the temptations, there is one steadfast hope that never fails. The impulse that entered with the Mystery of Golgotha can rise from the depths of the soul. This should live in our memories during the Christmas festival.

I should like to convey in the following words what we should try to experience as Christmas feeling arising from our anthroposophical world conception. Let this stand as a contrast to what men used to experience in the past in a simple and spontaneous way.

Triumphant in man's deepest soul
Lives the Spirit of the Sun;
Quickened forces, set astir,
Awake the feelings to His presence
In the inner winter life.
Hope, impulse of the heart,
Beholds the Spirit victory of the Sun
In the blessed Light of Christmas,
The sign of highest life
In the winter's deepest night.

(In Rudolf Steiner's own handwriting.)

• 1. See Christmas Plays from Oberufer, translated by A.C Harwood. Available from Anthroposophic Press. Spring Valley, N.Y.

When we consider how Karma works,¹ we always have to bear in mind that the human Ego, which is the essential being, the inmost being, of man, has as it were three instruments through which it is able to live and express itself in the world. These are the physical body, the etheric body and the astral body. Man really carries the physical, etheric and astral bodies with him through the world, but he himself is not in any one of these bodies. In the truest sense he is the Ego; and it is the Ego which both suffers and creates Karma.

Now the point is to gain an understanding of the relationship between man as the Ego-being and these three instrumental forms—if I may call them so—the physical, etheric and astral bodies. This will give us the foundation for an understanding of the essence of Karma. We shall gain a fruitful point of view for the study of the physical, the etheric and the astral in man in relation to Karma, if we consider the following.

The physical as we behold it in the mineral kingdom, the etheric as we find it working in the plant kingdom, and the astral as we find it working in the animal kingdom—all these are to be found in the environment of man here on Earth. In the Cosmos surrounding the Earth we have that Universe into which, if I may so describe it, the Earth extends on all sides. Man can feel a certain relationship between what takes place on the Earth and what takes place in the cosmic environment. But when we come to Spiritual Science we have to ask: Is this relationship really so commonplace as the present-day scientific conception of the world imagines? This modern scientific conception of the world examines the physical qualities of everything on the Earth, living and lifeless. It also investigates the stars, the sun, the moon, etc.; and it discovers—indeed it is particularly proud of the discovery—that these heavenly bodies are fundamentally of the same nature as the Earth.

Such a conception can only result from a form of knowledge which at no point comes to a real grasp of man himself—a knowledge which takes hold only of what is external to man. The moment, however, we really take hold of Man as he stands within the Universe, we become able to discover the relationships between the several instrumental members of man's nature, the physical body, the etheric body, and the astral body and the corresponding entities, the corresponding realities of Being, in the Cosmos.

In regard to the etheric body of man, we find spread out in the Cosmos the universal Ether. The etheric body of man has a definite human shape, definite forms of movement within it, and so on. These, it is true, are different in the cosmic Ether. Nevertheless the cosmic Ether is fundamentally of like nature with what we find in the human etheric body. In the same way we can speak of a similarity between what is found in the human astral body and a certain astral principle that works through all things and all beings out in the far-spread Universe.

Here we come to something of extraordinary importance, something which in its true nature is quite foreign to the human being of to-day. Let us take our start from this. (A drawing is made on the blackboard). We have, first, the Earth; and on the Earth we have Man, with his etheric body. Then in the Earth's environment we have the cosmic Ether—the cosmic Ether which is of the same nature as the etheric in man. In man we also have the astral body. In the cosmic environment too there is Astrality. Where are we to find this cosmic Astrality? Where is it? It is indeed to be found, but we must first discover—what it is in the Cosmos that betrays the presence of cosmic Astrality; what it is that reveals it. Somewhere or other is the Astrality. Is this Astrality in the Cosmos quite invisible and imperceptible, or is it, after all, in some way perceptible to us?

In itself, of course, the Ether too is imperceptible for our physical senses. If I may put it so, when you are looking at a small fragment of Ether, you see nothing with your physical senses, you simply see through it. The Ether is like an empty nothingness to you. But when you regard the etheric environment as a totality, you behold the blue sky, of which we also say that it is not really there but that you are gazing into empty space. Now the reason why you see the blue of the sky is that you are actually perceiving the end of the Ether. Thus you behold the Ether as the blue of the heavens. The perception of the blue sky is really and truly a perception of the Ether. We may therefore say: In that we perceive the blue of the sky we are perceiving the universal Ether that surrounds us.

At first contact, we see through the Ether. It allows us to do so; and yet, it makes itself perceptible in the blue heavens. Hence the existence for human perception of the blue of the sky is expressed in that we say: The Ether itself, though imperceptible, yet rises to the level of perceptibility by reason of the great majesty with which it stands there in the Universe, revealing its presence, making itself known in the blue of the vast expanse.

Physical science theorises materialistically about the blue of the sky; and for physical science it is indeed very difficult to reach any intelligent conclusion on this point, for the simple reason that it is bound to admit that where we see the blue of the sky there is nothing physical. Nevertheless men spin out the most elaborate theories to explain how the rays of light are reflected and refracted in a peculiar way so as to call forth this blue of the sky. In reality, it is here that the super-sensible world begins already to hold sway. In the Cosmos the Supersensible does indeed become visible to us. We have only to discover where and how it becomes visible. The Ether becomes perceptible to us through the blue of the sky.

But now, somewhere there is also present the astral element of the Cosmos. In the blue sky the Ether peers through, as it were, into the realms of sense. Where then does the Astrality in the Cosmos peer through into the realms of perceptibility? The answer, my dear friends, is this.

Every star that we see glittering in the heavens is in reality a gate of entry for the Astral. Wherever the stars are twinkling and glittering in towards us, there glitters and shines the Astral. Look at the starry heavens in their manifold variety; in one part the stars are gathered into heaps and clusters, or in another they are scattered far apart. In all this wonderful configuration of radiant light, the invisible and super-sensible astral body of the Cosmos makes itself visible to us.

For this reason we must not consider the world of stars unspiritually. To look up to the world of stars and speak of worlds of burning gases is just as though—forgive the apparent absurdity of the comparison, but it is precisely true—it is just as though someone who loves you were gently stroking you, holding the fingers a little apart, and you were then to say that it feels like so many little ribbons being drawn across your cheek. It is no more untrue that little ribbons are laid across your cheek when someone strokes you, than that there exist up there in the heavens those material entities of which modern physics tells. It is the astral body of the Universe which is perpetually wielding its influences—like the gently stroking fingers—on the etheric organism of the Cosmos. The etheric Cosmos is organised for very long duration; it is for this reason that a star has its quality of fixity, representing a perpetual influence on the cosmic Ether by the astral Universe. It lasts far longer than the stroking of your cheek. But in the Cosmos things do last longer, for there we are dealing with gigantic measures. Thus in the starry heavens that we perceive, we actually behold an expression of the soul-life of the cosmic astral world.

In this way, an immense, unfathomable life, yet, at the same time, a soul-life, a real and actual life of the soul, is brought into the Cosmos. Think how dead the Cosmos appears to us when we look into the far spaces and see nothing but burning gaseous bodies. Think how living it all becomes when we know that the stars are an expression of the love with which the astral Cosmos works upon the etheric Cosmos—for this is to express it with perfect truth. Think then of those mysterious processes when certain stars suddenly light up at certain times,—processes which have only been explained to us by means of physical hypotheses that do not lead to any real understanding. Stars that were not there before, light up for a time, and disappear again. Thus in the Cosmos too there is a “stroking” of shorter duration. For it is true indeed that in epochs when divine Beings desire to work in an especial way from the astral world into the etheric, we behold new stars light up and fade away again.

We ourselves in our own astral body have feelings of delight and comfort in the most varied ways. In like manner in the Cosmos, through the cosmic astral body, we have the varied configuration of the starry heavens. No wonder that an ancient science, instinctively clairvoyant, describes this third member of our human organism as the “astral” or “starry” body, seeing that it is of like nature with that which reveals itself to us in the stars.

It is only the Ego that we do not find revealed in the cosmic environment. Why is this? We shall find the reason if we consider how this human Ego manifests here on the Earth, in a world that is in reality threefold,—physical, etheric and astral. The Ego of man, as it appears within the Universe, is ever and again a repetition of former lives on Earth; and again and again it finds itself in the life between death and a new birth. But when we observe the Ego in its life between death and a new birth, we perceive that the Etheric which we have here in the cosmic environment of the Earth has no significance for the human Ego. The etheric body is laid aside soon after death. It is only the astral world, that shines in towards us through the stars that has significance for the Ego in the life between death and a new birth. And in that world which glistens in towards us through the stars, in that world there live the Beings of the Higher Hierarchies with whom man forms his Karma between death and a new birth.

Indeed, when we follow this Ego in its successive evolutions through lives between birth and death and between death and a new birth, we cannot remain within the world of Space at all. For two successive earthly lives cannot be within the same space. They cannot be within that Universe which is dependent on spatial co-existence. Here therefore we go right out of Space and enter into Time. This is actually so. We go out of Space and come into the pure flow of Time when we contemplate the Ego in its successive lives on Earth.

Now consider this, my dear friends. In Space, Time is still present, of course, but within this world of Space we have no means of experiencing Time in itself. We always have to experience Time through Space and spatial processes. For example, if you wish to experience Time, you look at the clock, or, if you will, at the course of the sun. What do you see? You see the various positions of the hands of the clock or of the sun. You see something that is spatial. Through the fact that the positions of the hand or of the sun are changed, through the fact that spatial things are present to you as changing, you gain some idea of Time. But of Time itself there is really nothing in this spatial perception. There are only varied spatial configurations, varied positions of the hands of the clock, varied positions of the sun. You only experience Time itself when you come into the sphere of the soul's experience. There you do really experience Time, but there you also go out of Space. There, Time is a reality, but within the earthly world of Space, Time is no reality. What, then, must happen to us, if we would go out of the Space in which we live between birth and death and enter into the spacelessness in which we live between death and a new birth? What must we do? The answer is this: We must die!

We must take these words in their exact and deep meaning. On Earth we experience Time only through Space—through points in Space, through the positions of spatial things. On Earth we do not experience Time in its reality at all. Once you grasp this, you will say: “Really to enter into Time we must go out of Space, we must put away all things spatial.” You can also express it in other words, for it is really nothing else than—to die. It means, in very deed and truth: to die.

Let us now turn our eyes to this cosmic world that encircles the Earth—this cosmic world to which we are akin both through our etheric body, and also through our astral body—and let us look at the spiritual in this cosmic world. There have indeed been nations and human societies who have had regard only to the spiritual that is to be found within our earthly world of Space. Such peoples were unable to have any thoughts about repeated lives on Earth. Thoughts about repeated lives on Earth were possessed only by those human beings and groups that were able to conceive Time in its pure essence, Time in its spaceless character. But if we consider this earthly world together with its cosmic environment, or, to put it briefly, all that we speak of as the Cosmos, the Universe; and if we behold the spiritual manifest in it, we are then apprehending something of which it can be said that it had to be present in order that we might enter into our existence as earthly human beings; it had to be there.

Unfathomable depths are really contained in this simple conception,—that all that to which I have just referred, had to exist in order that we as earthly human beings might enter this earthly life. Infinite depths are revealed when we really grasp the spiritual aspect of all that is thus put before us. If we conceive this Spiritual in its completeness as a self-contained whole, if we consider it in its own purity and essence, then we have a conception of what was called “God” by those peoples who limited their outlook to the world of space alone.

These peoples—at any rate in their Wisdom-teachings—had come to feel: The Cosmos is woven through and through by a Divine element that is at work in it, and we can distinguish from this Divine element in the Cosmos that which is present, on the Earth in our immediate environment, as the physical world. We can also distinguish that which, in this cosmic, divine-spiritual world reveals itself as the Etheric, namely that which gazes down upon us in the blue of the sky. We can distinguish as the Astral in this divine world, that which gazes down upon us in the configuration of the starry heavens.

If we enter as fully as possible into the situation as we stand here, within the Universe, as human beings on this Earth, we shall say to ourselves: “We as human beings have a physical body: where, then, is the Physical in the Universe?” Here I am returning to something which I have already pointed out. The physical science of to-day expects to find everything which is on the Earth existing also in the Universe. But the physical organisation itself is not to be found in the Universe at all. Man has in the first place his physical organisation: then in addition he has the etheric and the astral. The Universe on the other hand begins with the Etheric. Out there in the Cosmos the Physical is nowhere to be found. The Physical exists only on the Earth, and it is but empty fancy and imagination to speak of anything physical in the far Universe. In the Universe there is the Etheric and the Astral. There is also a third element within the Universe which we have yet to speak about in this present lecture, for the Cosmos too is threefold. But the threefoldness of the Cosmos, apart from the Earth, is different from the threefoldness of the Cosmos in which we include the Earth.

Let these feelings enter into our earthly consciousness, the perceiving of the Physical in our immediate earthly dwelling-place; the feeling of the Etheric, which is both on the Earth and in the Universe; the beholding of the Astral, glistening down to the Earth from the stars, and most intensely of all from the Sun-star. Then, when we consider all these things and place before our souls the majesty of this world-conception, we can well understand how in ancient times, when with the old instinctive clairvoyance men did not think so abstractly, but were still able to feel the majesty of a great conception, they were led to realise: “A thought so majestic as this cannot be conceived perpetually in all its fullness. We must take hold of it at one special time, allowing it to work on the soul in its full, unfathomable glory. It will then work on in the inner depths of our human being, without being spoilt and corrupted by our surface consciousness.”—If we consider by what means the old instinctive clairvoyance gave expression to such a feeling, then out of all that combined to give truth to this thought in mankind in olden time, there remains to us to-day the institution of the Christmas Festival.

On Christmas Night, man, as he stands here upon the Earth with his physical, his etheric and his astral bodies, feels himself to be related to the threefold Cosmos, which appears to him in its Etheric nature, shining so majestically, and with the magic wonder of the night in the blue of the heavens; while face to face with him is the Astral of the Universe, in the stars that glitter in towards the Earth. As he realises how the holiness of this cosmic environment is related to that which is on the Earth itself, he feels that he himself with his own Ego has been transplanted from the Cosmos into this world of Space. And now he may gaze upon the Christmas Mystery—the new-born Child, the Representative of Humanity on Earth, who, inasmuch as he is entering into childhood, is born into this world of Space. In the fullness and majesty of this Christmas thought, as he gazes on the Child that is born on Christmas Night, he exclaims: “Ex Deo Nascimur—I am born out of the Divine, the Divine that weaves and surges through the world of Space.”

When a man has felt this, when he has permeated himself through and through with it, then he may also recall what Anthroposophy has revealed to us about the meaning of the Earth. The Child on whom we are gazing is the outer sheath of That which is now born into Space. But whence is He born, that He might be brought to birth in the world of Space? According to what we have explained to-day, it can only be from Time. From out of Time the Child is born.

If we then follow out the life of this Child and His permeation by the Spirit of the Christ-Being, we come to realise that this Being, this Christ-Being, comes from the Sun. Then we shall look up to the Sun, and say to ourselves: “As I look up to the Sun, I must behold in the sunshine that Time, which in the world of Space is hidden. Within the Sun is Time, and from out of the Time that weaves and works within the Sun, Christ came forth, came out into Space, on to the Earth.”

What have we then in Christ on Earth? In Christ on Earth we have That, which coming from beyond Space, from outside of Space, unites with the Earth.

I want you to realise how our conception of the Universe changes, in comparison with the ordinary present-day conception, when we really enter into all that has come before our souls this evening. There in the Universe we have the Sun, with all that there appears to us to be immediately connected with it—all that is contained in the blue of the heavens, in the world of the stars. At another point in the Universe we have the Earth with humanity. When we look up from the Earth to the Sun, we are at the same time looking into the flow of Time.

Now from this there follows something of great significance. Man only looks up to the Sun in the right way (even if it be but in his mind) when, as he gazes upwards, he forgets Space and considers Time alone. For in truth, the Sun does not only radiate light, it radiates Space itself, and when we are looking into the Sun we are looking out of Space into the world of Time. The Sun is the unique star that it is because when we gaze into the Sun we are looking out of Space. And from that world, outside of Space, Christ came to men. At the time when Christianity was founded by Christ on Earth, man had been all too long restricted to the mere Ex Deo Nascimur, he had become altogether bound up in it, he had become a Space-being pure and simple. The reason why it is so hard for us to understand the traditions of primeval epochs, when we go back to them with the consciousness of present-day civilisation, is that they always had in mind [Space], and not the world of [Time]. They regarded the world of [Time] only as an appendage of the world of [Space].²

Christ came to bring the element of Time again to men, and when the human heart, the human soul, the human spirit, unite themselves with Christ, then man receives once more the stream of Time that flows from Eternity to Eternity. What else can we human beings do when we die, i.e. when we go out of the world of Space, than hold fast to Him who gives Time back to us again? At the Mystery of Golgotha man had become to so great an extent a being of Space that Time was lost to him. Christ brought Time back again to men.

If, then, in going forth from the world of Space, men would not die in their souls as well as in their bodies, they must die in Christ, We can still be human beings of Space, and say: Ex Deo Nascimur, and we can look to the Child who comes forth from Time into Space, that he may unite Christ with humanity. But since the Mystery of Golgotha we cannot conceive of death, the bound of our earthly life, without this thought: “We must die in Christ.” Otherwise we shall pay for our loss of Time with the loss of Christ Himself, and, banished from Him, remain held spell-bound. We must fill ourselves with the Mystery of Golgotha. In addition to the Ex Deo Nascimur, we must find the In Christo Morimur. We must bring forth the Easter thought in addition to the Christmas thought. Thus the Ex Deo Nascimur lets the Christmas thought appear before our souls, and in the In Christo Morimur the Easter thought.

We can now say: On the Earth man has his three bodies, the physical, the etheric and the astral. The Etheric and Astral are also out there in the Cosmos, but the Physical is only to be found on the Earth. Out in the Cosmos there is no Physical. Thus we must say: On the Earth—physical, etheric, astral. In the Cosmos—no physical, but only the etheric and the astral.

Yet the Cosmos too is threefold, for what the Cosmos lacks at the lowest level, it adds above. In the Cosmos the Etheric is the lowest: on the Earth the Physical is the lowest. On Earth the Astral is the highest; in the Cosmos the highest is that of which man has to-day only the beginnings—that out of which his Spirit-Self will one day be woven. We may therefore say: In the Cosmos there is, as the third, the highest element, the Spirit-Selfhood.

Now we see the stars as expressions of something real. I compared their action to a gentle stroking. The Spirit-Selfhood that is behind them is indeed the Being that lovingly strokes,—only in this case it is not a single Being but the whole world of the Hierarchies. I gaze upon a man and see his form; I look at his eyes and see them shining towards me; I hear his voice; it is the utterance of the human being. In the same way I gaze up into the far Spaces of the world, I look upon the stars. They are the utterance of the Hierarchies,—the living utterance of the Hierarchies, kindling astral feeling. I gaze into the blue depths of the firmament and, perceive in it the outward revelation of the etheric body which is the lowest member of the whole world of the Hierarchies.

Now we may draw near to a still further realisation. We look out into the far Cosmos which goes out beyond earthly reality, even as the Earth with its physical substance and forces goes down beneath cosmic reality. As in the Physical the Earth has a sub-cosmic element, so in Spirit-Selfhood the Cosmos has a super-earthly element.

Physical science speaks of a movement of the Sun; and it can do so, for within the spatial picture of the Cosmos which surrounds us, we perceive by certain phenomena that the Sun is in movement. But that is only an image of the true Sun-movement—an image cast into Space. If we are speaking of the real Sun it is nonsense to say that the Sun moves in Space; for Space itself is being radiated out by the Sun. The Sun not only radiates the light; the Sun creates the Space itself. And the movement of the Sun is only a spatial movement within this created Space. Outside of Space it is a movement in Time. What seems apparent to us—namely, that the Sun is speeding on towards the constellation of Hercules—is only a spatial image of the Time-evolution of the Sun-Being.

To His intimate disciples Christ spoke these words: “Behold the life of the Earth; it is related to the life of the Cosmos. When you look out on the Earth and the surrounding Cosmos, it is the Father whose life permeates this Universe.³ The Father-God is the God of Space. But I make known to you that I have come to you from the Sun, from Time—Time that receives man only when he dies. I have brought you myself from out of Time.⁴ If you receive me, you receive Time, and you will not be held spell-bound in Space. But you find the transition from the one trinity—Physical, Etheric and Astral—to the other trinity, which leads from the Etheric and Astral to Spirit-Selfhood. Spirit-Selfhood is not to be found in the earthly world, just as the Earthly-Physical is not to be found in the Cosmos. But I bring you the message of it, for I am from the Sun.”

The Sun has indeed a threefold aspect. If one lives within the Sun and looks down from the Sun to the Earth, one beholds the Physical, Etheric and Astral. One may also gaze on that which is within the Sun itself. Then one still sees the Physical so long as one remembers the Earth or gazes down towards the Earth. But if one looks away from the Earth one beholds on the other side the Spirit-Selfhood. Thus one swings backwards and forwards between the Physical and the nature of the Spirit-Self. Only the Etheric and Astral in between are permanent. As you look out into the great Universe, the Earthly vanishes away, and you have the Etheric, the Astral and the Spirit-Selfhood. This is what you behold when you come into the Sun-Time between death and a new birth.

Let us now imagine first of all the inner mood of a man's soul to be such that he shuts himself up entirely within this Earth-existence. He can still feel the Divine, for out of the Divine he is born: Ex Deo Nascimur. Then let us imagine him no longer shutting himself up within the mere world of Space, but receiving the Christ who came from the world of Time into the world of Space, who brought Time itself into the earthly Space. If a man does this, then in Death he will overcome Death. Ex Deo Nascimur. In Christo Morimur. But Christ Himself brings the message that when Space is overcome and one has learned to recognise the Sun as the creator of Space, when one feels oneself transplanted through Christ into the Sun, into the living Sun, then the earthly Physical vanishes and only the Etheric and the Astral are there. Now the Etheric comes to life, not as the blue of the sky, but as the lilac-red gleaming radiance of the Cosmos, and forth from the reddish light the stars no longer twinkle down upon us but gently touch us with their loving effluence.

If a man really enters into all this, he can have the experience of himself, standing here upon the Earth, the Physical put aside, but the Etheric still with him, streaming through and out of him in the lilac-reddish light. No longer now are the stars glimmering points of light; they are radiations of love like the caressing hand of a human being. As we feel all this—the divine within ourselves, the divine cosmic fire flaming forth from within us as the very being of man; ourselves within the Etheric world and experiencing the living expression of the Spirit in the Astral cosmic radiance, there bursts forth within us the inner awakening of the creative radiance of Spirit, which is man's high calling in the Universe.

When those to whom Christ revealed these things had let the revelation sink deep into their being, then the moment came when they experienced the working of this mighty concept, in the fiery tongues of Pentecost. At first they felt the falling away, the discarding of the earthly-Physical as death. But then the feeling came; This is not death, but in place of the physical of the Earth, there now dawns upon us the Spirit-Selfhood of the Universe. “Per Spiritum Sanctum Reviviscimus.”

Thus may we regard the threefold nature of the one half of the year. We have the Christmas thought—Ex Deo Nascimur; the Easter thought—In Christo Morimur; and the Whitsun thought—Per Spiritum Sanctum Reviviscimus.

There remains the other half of the year. If we understand that too, there dawns on us the other aspect of our human life. If we understand the relationship of the physical to the soul of man and to the superphysical—which contains the true freedom of which man is to become a partaker on the Earth,—then in the interconnection of the Christmas, Easter and Whitsun festivals we understand the human freedom on Earth. As we understand man from out of these three thoughts, the Christmas thought, the Easter thought and the Whitsun thought, and as we let this kindle in us the desire to understand the remaining portions of the year, there arises the other half of human life which I indicated when I said: “Gaze upon this human destiny; the Hierarchies appear behind it—the working and weaving of the Hierarchies.” It is wonderful to look truly into the destiny of a human being, for behind it stands the whole world of the Hierarchies.

It is indeed the language of the stars which sounds towards us from the thoughts of Christmas, Easter and Whitsuntide; from the Christmas thought, inasmuch as the Earth is a star within the Universe; from the Easter thought inasmuch as the most radiant of stars, the Sun, gives us his gifts of grace; and from the Whitsun thought inasmuch as that which lies hidden beyond the stars lights into the soul, and lights forth again from the soul in the fiery tongues of Pentecost.

Enter into all this, my dear friends! I have told you of the Father, the Bearer of the Christmas thought, who sends the Son that through him the Easter thought may be fulfilled; I have told you further how the Son brings the message of the Spirit, so that in the thought of Whitsun man's life on Earth may be completed in its threefold being. Meditate this through, ponder it well; then for all the descriptive foundations I have already given you for an understanding of Karma, you will gain a right foundation of inner feeling.

Try to let the Christmas, Easter and Whitsun thoughts, in the way I have expressed them to you to-day, work deeply and truly into your human feeling, and when we meet again after the journey which I must undertake this Whitsun-tide for the Course on Agriculture—when we come together again, bring this feeling with you, my dear friends. For this feeling should live on in you as the warm and fiery thought of Pentecost. Then we shall be able to go further in our study of Karma; your power of understanding will be fertilised by what the Whitsun thought contains.

Just as once upon a time at the first Whitsun Festival something shone forth from each one of the disciples, so the thought of Pentecost should now become alive again for our anthroposophical understanding. Something must light up and shine forth from our souls. Therefore it is as a Whitsun feeling, to prepare you for the further continuation of our thoughts on Karma, which are related to the other half of the year, that I have given you what I have said to-day about the inner connections of Christmas, Easter and Whitsuntide.

• 1. From February until September, 1924, with intervals of visits to other towns and countries, Rudolf Steiner was giving at Dornach the great series of 49 lectures on Karma, subsequently produced in four volumes now available in English translation. The present lecture was given very shortly before the Whitsun Festival and deals with its specific significance for the problem of human destiny with which the Karma lectures deal.
  
  Lecturing as he was to Anthroposophists, Dr. Steiner begins at once with the fundamental fact of the three ‘bodies’ at work in the human organism. A full exposition of this is to be found in the book Theosophy, chapter I.
• 2. The bracketed words were transposed in the translation. Error brought to our attention by to Lucas Dreier
• 3. Cp. Paul: “God that made the world and all things therein, being Lord of heaven and earth, giveth to all life and breath and all things, and is not far from each one of us, for in him we live and move and have our being.” Acts XVII, 24–28.
• 4. “Time,” as here used, is what we usually designate as “Eternity”, i.e. a continuous, unbroken time-experience. What we usually call “Time” is our spatialised concept of real Time, separate successional events, measured by spatial changes.