The Rudolf Steiner Archive

In order to form an exact concept in regard to the technique of reincarnation, we must, to begin with, make ourselves acquainted with an idea that has significance for the whole world-conception; that is, the law of effect and counter-effect. Each single effect calls forth its counter-effect.

This can be perceived in a crude way, as when, for instance I strike someone and he strikes back, so that a blow is followed by a counter-blow. We can observe this law in action in the whole of Nature. In Newton's writings this is stated in many places. It also holds good in the sphere of occultism. The counter-effect is not always perceptible, but it is for example clearly perceptible if you make a dent in a rubber ball. The stronger the pressure, so much the stronger is the re-action.

When in Nature an effect like heat arises this heat must be withdrawn from some other part of the surroundings; there cold arises as counter-effect.

This law of effect and counter-effect however also holds good for the entire spiritual world and it is of the utmost importance to know this if one wishes to understand reincarnation and karma. Action finds its expression on the physical plane. A feeling does not show itself directly on the physical plane. When I am connected with someone in friendship we can be separated physically, so that we cannot make our feeling known outwardly by means of an action and yet we can feel affection for one another. A feeling can have its direct effect on the astral plane. It is only when feeling passes over into action that it finds its expression on the physical plane. We must bear this difference in mind. We must be perfectly clear about the fact that every single action that takes place on the physical plane has its effect somewhere and also its counter-effect. Through the action an alteration is always brought about on the physical plane.

If we wish to comprehend the world in a deeper way, we should not limit ourselves solely to what we can see. Underlying all physical things there are forces which bring them into being. If, for example, we study the structure of a crystal we can observe its form, its colour; but connected with it are forces that build it up. These forces cannot be perceived on the physical plane, but they must also be there first. These forces which create the forms on the physical plane, that work there in a formative way, are not themselves on the physical plane.

When we try to think meditatively into a crystal, for example into an octagonal crystal, allowing it to enter deeply into our soul, adapting ourselves inwardly to its form, perhaps allowing its form to work upon us for an hour, and then succeed in suggesting it away, then one reaches the Arupa plane ... [Gap in text ...] Thus when we let some kind of crystal, for instance a rock crystal, work upon us, retaining its forms in the disposition of our soul and finally allowing them to disappear, then one is on the Arupa plane. In this way we actually experience that the forces which build up the crystal are on the Arupa plane.

All forces underlying the phenomena of the physical plane are to be found on the Arupa plane. It is true that through such observations no ideas can be gained which are directly related to human life. It is actually very difficult to transpose ourselves on to the Arupa plane by observing human actions, with the exception of the actions of an adept. But we gain very much when, taking our start from the purely physical, we undertake such a procedure as that of sinking oneself into a crystal; because in the crystal lies a great purity. In it there are no instincts and desires.

This ideal which man should attain in the distant future appears in its full purity when we sink ourselves into the silent mineral kingdom. A silent, unobtrusive, passionless stone possesses for occultists an extraordinary magical power. Even in the plant world one cannot make that silent, modest purity such an object of our contemplation's as one can in this oldest kingdom.

Now, as on the physical plane forces are at work that are actually present on the Arupa plane, so in the physical world we always have to take into consideration a revealed side, the phenomena, and a hidden side, the forces. When we are active on the physical plane, in the first place we bring about phenomena, but every action does in fact reach up also into the Arupa plane and has there its counter-action. Deeds on the physical plane impress themselves into the Arupa plane, like a monogram into a seal and there remain. The substance of the Arupa plane is delicate, soft and enduring; it is Akasha and human actions remain inscribed there.

We now come to all manifestations of the human being which contain feelings. All the feelings which man expresses have their counter-effect, just as deeds have, only the feelings do not reach up to the Arupa plane, but find their counter-effect in the lower parts of Devachan, on the Rupa plane.

Actually this is brought about by a certain contemplation of Nature. When we concentrate on a plant in the same way as on a crystal we must dwell much longer with our mental imagery on the plant, for we must not only let the form work upon us, but also its inner mobility, its life. In this way we can also bring about definite experiences, only this takes longer than in the case of the mineral. One must look at the plant every day in its process of growth. When we first allow the tiny plant to work upon us and observe its growth meditatively until it has sent forth blossoms and fruits, then allow this to continue working on us, extinguishing its sensible form—one can practise this for decades—then what the plant has released in us as soul forces transposes us into the lower regions of Devachan.

Now we must ask ourselves; what force is active in the plants, conditioning life. If we were able to creep into a plant, live within it, growing with its growth, if we were able to become selfless enough to creep into the plant world, then we should learn to know from outside what inwardly we know well, that is, human feeling; pleasure and pain, sorrow and joy, and so on.⁵⁷ If we were able to put our pleasure outside ourselves, we should be able, through the pleasure, to grow pure mineral substances. Through this force certain yogis find it possible to influence the growth of plants; they have however practised these observations and meditations for many years, indeed through many incarnations.

Feeling has its counter-image on the Lower Devachanic plane. Man has no influence on the plants if he has not developed the forces of Yoga, but on our fellow human beings we can work in a living way through warm feeling. An educator of children can observe this. If during a lesson we approach the child with warm interest, we know what a life-giving power feeling has. In other ways too we can observe the effect of feeling in the world. There, where a beginning may be made in influencing growth, demands are also made upon feeling. Through art a beginning is made with what affects the growth of human beings. The artist has within himself at any rate the beginning of what is an organising force; in any case an artist of distinction as, for instance, the creator of the Zeus head. It is artistic creation in connection with human feelings which, if more intensively developed, would make it possible to influence the growth of plants. Theosophy should provide once more an impulse leading to an understanding of all that is truly artistic, where this is conceived in its world-cultural aspect in the purest, noblest sense.

Every combination of matter on the physical plane lacks an etheric body, but all that grows has an etheric body. If someone works artistically either in a visual or plastic way, this has an effect on the etheric body. An artistically formed piece of sculpture or a painting works directly on the etheric body. A virtue, on the other hand, works on the astral body. Many noble human beings who return from Devachan meet an etheric body which is in no way suited to their advanced astral body, because they have done nothing in the way of organised activity in the sphere of beauty. It therefore happens that many people who in their last incarnation lived very holy lives, but without concerning themselves with what is noble in the outer world of the senses, when approaching reincarnation experience a fear of re-birth, because they have not ennobled their etheric body through that beauty which is dependent on the senses.

This very frequently brings about an apprehension before incarnation and in an extreme case, rebirth as an idiot. When a person during his life as an idiot experiences all that is detrimental in his etheric body, this is balanced out in the following incarnation. Because the human being at the moment of incarnation, of birth, receives a shock if he has not ennobled his etheric body through allowing beauty which is dependent on the senses to work upon it, Freemasonry took beauty as its second principle. Wisdom, Beauty and Power or Strength are the three constructive forces; these have to be developed. Anyone possessing all three will in his next incarnation become a human being who fits harmoniously into his three bodies.

These things lay upon us the duty of re-introducing artistic activity into theosophical life. This is even now being taken up into the stream of the Theosophical Movement. The teachings as such had at first to work upon the astral body. Now feeling should also influence the etheric body. Great teachings are not only embodied in words, but in buildings, paintings and sculpture. If we were to have a world around us, built up in a style in keeping with the great Theosophical Movement, then we should have done much. Christianity is not only given as doctrine, but was painted by Michelangelo, Raphael, Leonardo da Vinci and also built into the Gothic cathedrals. Then the musical element emerged, which was absorbed by Christianity after it had become inwardly deepened.

After the world of feelings, we ascend into the world of thought. When someone grasps a pure thought he comes into a situation which is different from those brought about through his feelings and actions. For whoever grasps a pure thought conjures up also through this thought a counter-effect. Europeans have such pure thoughts very seldom, for the thoughts are generally clouded by instincts, desires and passions. There is usually only one area where they have pure thoughts, that is in mathematics. When people calculate, their passions are usually very little involved. Because the majority of people everywhere wish to exercise their feeling and critical faculty they have no love for mathematics. Here one cannot vote in parliamentary fashion. Mathematical truth is recognised by man through truth itself; a problem can only have one solution. Whether one or a million people hold their own view about it, the problem must find the same solution. Nowhere should we need majority decisions, if it were possible in all spheres to make decisions in a way as free from emotion, as objectively, as in mathematics. In Europe one can only point to this as to an ideal, in the hope that one day, in other spheres of life, judgements will be, reached equally objectively and free from emotion.

Thinkers would not disagree so violently if they would take all the factors into consideration completely objectively, for truth cannot approach man in different ways. People hold different opinions because with their instincts and passions they are involved in their ideas in different ways. Haeckel had different instincts from Wasman; this is why they reach different conclusions. No philosophy dealing with human matters was expressed so objectively, with such pure mathematical thinking, as the Vedanta philosophy which is truly philosophical in the highest sense of the word. Whoever imbues himself with this, knows what the following means: ‘I need no other person in order to know whether something is true.’ Whoever actually raises himself to this clear, passionless thinking, needs no other opinion.

Heraclitus and Hegel had freed themselves from their emotions to a greater degree than du Bois-Reymond, Herbert Spencer and Haeckel; they stand therefore at a higher level. There are different standpoints and conclusions, but not contradictory truths. Haeckel's truth crawls on the ground; the Vedanta wisdom ascends in passionless purity and surveys things from those heights. It does not contradict materialism, but has a higher standpoint. Goethe, in his ‘Metamorphoses of Plants’,⁵⁸ tries to create a form as unemotional as that created by the mathematician. Through this he wished to create emotionally free thoughts and introduce the spirit of mathematics into higher regions. Only some degree of Yoga, some degree of purification of emotion, can make comprehensible what Goethe intends with his botany.

Because in this sense thought is something holy, with his thoughts man is on the Devachanic plane. The European is practically never on the Devachanic plane except when he is thinking mathematically. Certain kinds of artistic creation also rise up to the Devachanic plane. When Goethe attains to the highest heights as an artist he is only understood with great difficulty. In ‘Iphigenia’ and ‘Tasso’ he tried to introduce these passion-free thoughts; still more so in the drama ‘Die natürliche Tochter’. These dramas in particular have had a powerful effect on human beings who were strong and forceful. Such people shed tears over ‘Die natürliche Tochter.’

The counter-effect of thought which is on the Devachanic Plane is to be found on the Astral Plane. These thoughts work downwards on to the astral plane; other things work upwards. In the case of Fichte for instance the thought content in ‘Die natürliche Tochter’ worked on the astral plane, on his feeling, and reduced him to tears. This was the counter-effect of thought. Certain people were moved to the depths of their being through the influence of such pure thoughts. The counter-effect of action and feeling goes upwards; here it descends.

Even though thoughts seldom show themselves as such pure thoughts they are nevertheless always present as driving forces. Although different opinions give rise to much wrangling, the thoughts are there. If one is to live in thought on the Devachanic Plane, one must grasp thought in such a way that one develops feeling for the thought. Most people are in agreement with the first theosophical principle,⁵⁹ in so far as it is a thought. If one asks if he is also a representative of this in feeling, one would come to a different conclusion. Only when an opinion for which one stands is brought down to the astral plane, when it has become completely imbued with feeling, only then does the opinion become really effective. It is the aim of the Theosophical Movement to develop human beings so that they also bring life and feeling into what is inherent in its principles.

So let us recapitulate. The effect of all our outer actions is to be found on the Arupa Plane. In a life between birth and death we leave behind a whole skeleton of effects. From all that we have felt in life we leave the imprint on the Rupa Plane. From all that we have thought, an imprint is present on the Astral Plane. After death we go at first through Kamaloka and then reach the Rupa Plane. We come there when we have not yet had many such Devachanic thoughts. If we were to have only such thoughts we should already have become Chelas, occult pupils; then we should have the Devachanic Plane completely within us.

The Chela can remain on the astral plane; he is able to renounce Devachan because through his pure thoughts he has so clarified and strengthened his astral body that he can continue to make use of it. With us everything is dissolved in Kamaloka which has not yet been worked upon and ennobled by the ego. With savages the greater part is dissolved, with highly developed people the smallest. The ennobled astral body is taken with us into Devachan. Everything we have developed as our feeling life prepares us for a new life, works upon us. When we have united ourselves with all our deeds we are impelled towards our next incarnation. The part of the ego that has been made eternal, the I and the ennobled astral body, now returns and in the astral world unites itself again with a body that corresponds to what has not yet been ennobled. The preparation for union with an unfamiliar astral body is undertaken in Devachan. Then the etheric is added as a member. As a result of this arises the pre-vision of everything that awaits the human being. Just as when forsaking the physical body, memory awakens in the etheric and astral bodies of the immediate past and back to the time of birth, so now we have a preview of what is to come. Here something quite specific can occur: one can receive a shock which brings about idiocy. With a further descent the physical body is added.

Because thoughts are active only on the astral plane they are karmically the most intimate. They are creative through their own nature. Hence the saying holds good: What you think today you are tomorrow: The purer and more super-sensible the thought, the more one works creatively upon one's character.

Destiny is formed through yet other factors: feelings fashion the opportunities, actions fashion the form.

• 57. ... Notes differ and are not clear at this point.
• 58. See Rudolf Steiner's comments in Goethe the Scientist
• 59. The first principle of the Theosophical Society founded by H.P. Blavatsky in 1875 runs: ‘To form a nucleus of the universal brotherhood of Humanity without distinction of race, creed, sex, caste or colour’.

As a continuation of the lecture on Karma and Reincarnation, let us select for special consideration the problem of death in its connection with the whole subject.

The question: Why does man die? continually claims the attention of mankind. But it is not quite easy to answer, for what we today call dying is directly connected with the fact that we stand at a quite definite stage of our development. We know that we live in three worlds, in the physical, astral and mental worlds and that our existence changes between these three worlds. We have within us an inner kernel of being which we call the Monad. We retain this kernel throughout the three worlds. It lives within us in the physical world, but also in the astral and devachanic worlds. This inner kernel, however, is always clad in a different garment. In the physical, astral and devachanic worlds the garment of our kernel-of-being is different.

Now we will first look away from death and picture the human being in the physical world clothed with a particular kind of matter. He then enters the astral and devachanic worlds always with a different garment. Let us now assume that the human being were conscious in all three worlds, so that he could perceive the things around him. Without senses and perception he would be unable to live consciously even in the physical world. If man today were equally conscious in all three worlds there would be no death, then there would only be transformation. Then he would pass over consciously from one world into the other. This passing over would be no death for him, and for those left behind at most something like a journey. At present things are so that man only gradually gains continuity of consciousness in these three worlds. At first he experiences it to be a darkening of his consciousness when he enters the other worlds from the physical world. The beings who retain consciousness do not know death. Let us now come to an understanding of the way in which man has reached the stage of having his present day physical consciousness and of how he will attain another consciousness.

We must learn to know man as a duality: as the Monad and what clothes the Monad. We ask: How has the one and how has the other arisen? Where did the astral man live before he became what he is today and where did the Monad live? Both have gone through different stages of development, both have gradually reached the point of being able to unite.

In considering the physical-astral human being we are taken back into very distant times, when he was only present as an astral archetype, as an astral form. The astral man who was originally present was a formation unlike the present astral body, a much more comprehensive being. We can picture the astral body of those times by thinking of the earth as a great astral ball made up of astral human beings. All the Nature forces and beings which surround us today were at that time still within man, who lived dissolved in astral existence. All plants, animals and so on, the animal instincts and passions, were still within him. What the lion, and all the mammals, have within them today, was at that time completely intermingled with the human astral body, which then contained within it all the beings at present spread over the earth. The astral earth consisted of human astral bodies joined together like a great blackberry and enclosed by a spiritual atmosphere in which there lived devachanic beings.

This atmosphere—astral air one might call it—which at that time surrounded the astral earth was composed of a somewhat thinner substance than the astral bodies of human beings. In this astral air lived spiritual beings—both lower and higher—among others the human Monads also, completely separated from the human astral bodies. This was the condition of the earth at that time. The Monads, which were already present in the astral air, could not unite with the astral bodies, for these were still too wild. The instincts and passions had first to be ejected. Thus through the throwing off of certain substances and forces possessed by the astral body, the latter gradually developed in a purer form. What had been thrown off however remained as separated astral forms, beings with a much denser astral body, with wilder instincts, impulses and passions.

Thus there now existed two astral bodies: a less wild human astral body and an astral body that was very wild and opaque. Let us keep these strictly apart, the human astral body and what lived around it. The human astral body becomes ever finer and nobler, always throwing off those parts of itself it needed to expel, and these became ever denser and denser. In this way, when they eventually reached physical density, the other kingdoms arose: the animal, plant and mineral kingdoms. Certain instincts and forces expelled in this way appeared as the different animal species.

So a continual purification of the astral body took place and this brought about on earth a necessary result. For through the fact that in consequence of this purification, what man once had within him he now had outside him, he entered into relationship with these beings, and what formerly he had had within him, now worked into him from outside. That is an eternal process which holds good also for the separation of the sexes, which from that time on affect each other from outside. To begin with, the whole world was interwoven with us; only later did it work upon us from outside. The original symbol for this coming back into oneself from the other side is the snake biting its tail.

In the purified astral body pictures arise now of the world surrounding it. Let us assume that a human being had perhaps separated off ten different forms, which are now around him. Previously they were within him and later he is surrounded by them. Now mirrored pictures arise in the purified astral body of the forms existing in the outer world. These mirrored pictures become a new force within him, they are active within him, transforming the nobler, purified astral body. For instance, it has rejected from itself the wilder instincts; these are now outside it as pictures and work upon it as formative force. The astral body is built up by means of the pictures of the world it has thrown off and which were earlier within it. They build up in it a new body. Formerly man had had the macrocosm within him, he then separated it off and now this formed within him the microcosm, a portion torn off from himself.

Thus at a certain stage we find the human being in a form which is given him by his surroundings. The mirrored pictures work on his astral body in such a way that they bring about in it differentiation and division. Through the mirrored pictures his astral body divided itself and he re-assembled it again out of the parts, so that he is now a membered organism. The undifferentiated astral mass has become differentiated into the different organs, the heart and so on. To begin with everything was astral and this was then enclosed by the physical human body. Thereby the human forms became more and more adapted to densification and to becoming a more complicated and comprehensive organism, which is an image of the entire environment.

What has become densest of all is the physical body; the etheric body is less dense and the astral body is the finest. They are in reality mirrored images of the outer-world, microcosm in the macrocosm. Meanwhile the astral body has become ever finer and finer, so that at a certain point of earth evolution the human being has a developed astral body. Through the fact that the astral body has become increasingly finer, it has attracted to itself the finer astral substance around it.

Meanwhile in the upper region the opposite evolutionary processes have taken place. The Monad has descended from the highest regions of Devachan into the astral region and in the course of this descent has become denser. Now the two parts approach each other. From the one side man ascends as far as the astral body, from the other side it is met by the Monad on its descent into the astral world. This was in the Lemurian Age. Thus they could mutually fructify each other. The Monad had clothed itself with devachanic substance, then again with astral airy substance. From below upwards we have the physical substance, then the etheric substance, then again astral substance. So both astral substances fructify one another and, as it were, melt into one another. What comes from above has the Monad within it. As though into a bed, it sinks itself into the astral substance.

This is how the descent of the soul takes place. But in order that it can happen the Monad must develop a thirst to know the lower regions. This thirst must be taken for granted. As Monad one can only learn to know the lower regions by incarnating in the human body and by its means looking out into the surrounding world. Man now consists of four members. Firstly he has a physical body, secondly an etheric body, thirdly an astral body and within this as fourth member of the ego, the Monad. After the four-fold organism has come into being the Monad can look through it into the environment and a relationship is established between the Monad and everything that is in the surroundings. Through this the thirst of the Monad is partially assuaged.

We have seen that the entire human body is put together, has been put together, out of parts which arose through the fact that the originally undifferentiated mass divided itself into organs, after the original astral body had thrown off various portions of itself which were then reflected back, causing images to arise within it.⁶⁰ These reflected images became forces within the astral body and these built up the etheric body, that is to say, through these manifold images the etheric body developed separate members. This etheric body now consisted of different parts and, as a further process, each of these parts densified within itself and so the differentiated physical body developed. Every such physical kernel, out of which the organs later develop, forms at the same time a kind of central point in the ether.

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The intervening spaces between the centres are filled with the main etheric mass. We must think of the body as put together out of ten parts. These ten parts (shown in the diagram) hold the body together through their relationship; they are images of the whole of the rest of Nature and everything depends on how strongly they are connected. Different degrees of relationship exist between the separate parts. As long as these are retained the body is held together; when the various relationships cease, the parts fall away; the body disintegrates. Because during Earth evolution we have manifold forms, the parts in the etheric body only hold together to a certain degree. Human nature is an image of the beings which have been thrown off. In so far as these beings lead a separate existence, the parts of the physical body also lead a separate existence. When the relationship of forces has become so slight as to be non-existent, our life comes to an end. The length of our life is conditioned by the way in which the beings around us get on with each other.

The development of the higher man proceeds in such a way that, to begin with, man works upon his astral body. He works ideals into it, enthusiasm and so on. He fights against his instincts. As soon as he replaces passions with ideals, instincts with duties, and develops enthusiasm in the place of desires, he creates harmony between the parts of his astral body. This peace-making work begins with the entrance of the Monad, and the astral body gradually approaches immortality. From that time on, the astral body no longer dies but retains continuity to the degree in which it has induced peace in itself and established peace in the face of the destructive forces. From the time when the Monad enters, it brings about peace, to begin with in the astral body. Now the instincts begin to come into mutual relationship. Harmony comes about in the former chaos and an astral form arises which survives, remains living. In the physical and etheric bodies peace is as yet not established, and only partly so in the astral body. The latter retains its form for a short time only, but the more peace is established, so much the longer is the time in Devachan.

When someone has become a Chela he begins to establish peace in the etheric body. Then the etheric body too survives. The Masters also establish peace in the physical body; thus in their case the physical body also survives. The important thing is to bring into harmony the different bodies, which consist of separate warring parts, and transmute them into bodies having immortality.

Man has formed his physical body by putting out from himself the kingdoms of Nature, which then reflected themselves back into him. Through this, the single parts came into existence within him. Now he performs actions; through these he again has intercourse with his surroundings. What he now puts out are the effects of his deeds. He projects his actions into the surrounding world and gradually becomes a reflection of these actions. The Monad has been drawn into the human body; man begins to perform actions. These actions are incorporated into the surrounding world and are reflected back. To the same degree in which the Monad begins to establish peace, it also begins to take up the reflected images of its own actions.

Here we have come to a point where we continually create a new kingdom around us—the effects of our own actions. This again builds up something within us. As previously we fashioned the undifferentiated etheric body into separate members, we build into the monadic existence the effects of our actions. We call this the creation of our Karma. Thereby we can give permanence to everything in the Monad. Earlier the astral body had purified itself by casting off everything that was in it. Now man created for himself a new kingdom of deeds, as it were out of nothing, in regard to relationships, a ‘creation out of nothing’. That which previously had no existence, the new relationship, reflects itself in the Monad as something new, something having a pictorial character, and a new inner kernel of being is formed in the Monad, arising out of the reflected image of deeds, the reflection of Karma. As the work of the Monad progresses, the kernel of being becomes more and more enlarged. Let us observe the Monad after a period of time. On the one hand it will have established harmony out of the warring forces, and on the other hand out of the effects of deeds. Both unite and a unified formation arises.

Let us suppose that someone's earthly garment has been laid aside and the Monad remains. It retains the results of its deeds. The question is, how the results of the deeds are brought about. If these results have been so brought about that in the worlds in which the Monad now finds itself they can continue to be fruitful, then the human being can sojourn there for a long time; if not, for a short time only. In this case they must fall back again into the thirst of the Monad (for the physical plane) and once again inhabit a physical body.

Human life is a continual process of being enveloped in what surrounds us: Involution—Evolution. We take up image forms and according to these, shape our own body. What the Monad has brought about is again taken up by man as his Karma. Man will always be the result of his Karma. The Vedanta teaches that the different parts of the human being are dissolved and cast to the winds; what still remains of him, that is his Karma. This is the eternal which man has created out of himself, something which he himself had first to take up as image out of his environment. Man is immortal; he only needs to exert his will, he only needs to form his actions in such a way that they have a lasting existence. That part of us is immortal which we gain for ourselves from the outside world. We have come into being through the world and are beginning, through fructification with the Monad, to build up in ourselves the mirror of a new world. The Monad has quickened the mirrored images in us. Now these images can work outwards, and the effects of these images reflect themselves anew. A new inner life arises. With our actions we are continually changing our environment. Through this, new reflected images come about; these now become karma. This is a new life which springs up from within. The result of this is that in order to develop further from a definite point of time we must go out of ourselves and work selflessly in our surroundings. We must make possible this going out from ourselves in order selflessly to bring about harmonious relationships in our surroundings. This necessitates a harmonising of the reflected images in ourselves. It is our task to make the world around us a harmonious one. If we are a destructive element in the world, what is reflected into us is devastation: if we bring about harmony in the world, harmonies are reflected into us.

The highest degree of perfection which we have put out from ourselves, which we have established around us, this we shall take with us. Therefore the Rosicrucians said: Form the world in such a way that it contains within itself Wisdom, Beauty and Strength; then Wisdom, Beauty and Strength will be reflected into us. Wisdom is the reflection of Manas; Beauty, Piety, Goodness are the reflection of Buddhi; Strength is the reflection of Atma.

To begin with we develop around us a domain of Wisdom through ourselves fostering Wisdom. Then we develop a domain of Beauty in all regions. Then Wisdom becomes visible and reflects itself in us: Buddhi. Finally we bestow on the whole physical existence, Wisdom within, Beauty without.

If our will enables us to carry this through, then we have strength: Atma, the power to transpose all this into reality. Thus we establish the three kingdoms within us: Manas, Buddhi, Atma.

Not through laborious research does man progress further on the earth, but by embodying into the earth Wisdom, Beauty and Strength. Through the work of our higher Ego we transform the transient body given us by the Gods and create for ourselves immortal bodies. The Chela, who ennobles his etheric body (so that it remains in existence), gradually renounces the Maharajas. The Master, whose physical body also remains in existence, can renounce the Lipikas. He stands above Karma. This we must describe as the progress of man in his inner life. What is higher, outside ourselves, we must seek to approach. Therefore our Higher Self is not to be sought within us, but in the individualities who have ascended into loftier regions.

• 60. Text of this portion is very incomplete and cannot be considered as literal.

Let us call to mind the point of time when, in the middle of the Lemurian Race, man raised himself up to spirituality. Now for the first time fructification with the Spirit, with the Monad became possible. Gradually, out of the chaotic Earth, through what had been separated off from man, the other beings had been formed which lived on the Earth as his companions. Man had developed a physical body, an etheric body and an astral body. The astral body had become purified and was just at that time adapted to receive Manas, Buddhi, Atma.

On the Earth everything developed quite gradually, so that mankind, still without intellect or possibility of speech, arose out of the uncoordinated Earth mass. Now we ask: How did this come about? A plant too does not grow out of nothing. A seed must be planted into the Earth. This was also the case with the people who were there at that time. The human being too had grown up out of the Earth and for this a seed had to be there on the Earth. Once a similar being had already existed. This seed-man had arisen on the Old Moon. From there he passed over in the seed condition, went through a Pralaya and then appeared once more on the Earth.

The development of the Earth had three preliminary stages: (Old Saturn, Sun and Moon). In the first three Earth Rounds these stages had a short recapitulation. In the First Earth Epoch the Saturn existence was repeated, in the Second Epoch the Sun existence and in the Third Epoch the Moon existence. It was only in the Fourth Round that the actual Earth existence emerged and then man had reached a somewhat higher stage than on the Old Moon. There he had not yet reached separate development, he had not yet become sufficiently purified to receive the Monad. On the Moon the astral body was still wild and passionate. On the Earth he had still to purify himself in order to be able to receive the higher principles. This purification was completed in the middle of the Lemurian Age.

The last human beings during the Old Moon existence are our physical forefathers. On the Earth they now developed somewhat further. The Earth-men of the pre-Lemurian Age are the actual descendants of the inhabitants of the Moon. This is why we call the inhabitants of the Moon the Fathers or Pitris of Earth-Men. These Earth-Men were as yet unable to use their front limbs for work. They were of animal-like form having a certain great beauty. Their substance was much softer than the physical matter of today: it was very much softer than what we now find with the lower animals. They were irradiated and an inner fire shone through them. When human beings were going through an earlier stage of evolution, they were still more beautiful and nobler in their form.

During the Age which preceded the Lemurian Age, we have the Hyperborean Age on the Earth, that of the Sun Men, of the Apollo-Men. They were formed out of a still nobler and even more delicate substance. Then we go still further back to the very first Race, to the Polarian men. At that time they lived in the tropical polar climate, a Race which was able to attain to special heights through the fact that a remarkable and great help had been granted them. The most beautiful of the Moon Pitris descended to the Earth. The Polarian human beings were very similar to four-footed animals, but they were formed out of a soft, pliant substance similar to a jellyfish, but much warmer. The human beings with the best forms, consisting of the noblest components, received at that time help of a special nature, for beings were still connected with the Earth who had earlier reached a higher stage.

All esotericism recognises that the Sun was first a planet; it only later became a fixed star. The sequence of stages that the Earth has passed through is: Old Saturn, Old Sun, Old Moon, Earth. When the Sun was itself a planet, then everything which is now on the Moon and Earth was still in the Sun. Later Sun and Moon separated themselves from the Earth.

Let us think back to the time of the Old Sun. Then everything which now lives on the Earth, dwelt on the Sun. The beings were then quite differently formed, having only a physical body, much less dense than it is now, and an etheric body. Man's whole way of life was plant-like. The beings lived in the light of the Sun. Light came to them from the centre of their own planet. They were totally different from present-day man. In comparison with present-day man the Sun-man stood upside down and the Sun shone upon his head. Everything connected with reproduction developed freely on the other side. Man at that time stretched his legs, so to say, into the air. The plant has remained at this stage, its roots are in the earth and it stretches its organs of reproduction, stamens and pistil, into the air (plant). This Sun-man developed in seven different stages. His direction on the planet is the same as the growth of the plant on the Earth. Then, with the third incarnation of the Earth he became a Moon-man. He bent over, the vertical becoming the horizontal (animal). The tendency towards a spine developed. The symbol for this is the Tau = T. On the Earth he turns completely round. For this the symbol is the Cross. The symbolism of the Cross depicts the development from the Sun, through the Moon to the Earth. On the Earth the symbol of the Cross was attained by the addition of the upper vertical member above the T. This developed further in the bearing of the Cross on the shoulders.

The Sun-men too had attained a certain high development. There were also Sun Adepts, who had progressed further than the other Sun-men. They passed over to the Moon. There also they had the possibility of being on a higher level than the Moon-men, and they developed to quite special heights. They were the forefathers of the Earth-men, but had hastened much further ahead. When now in the second Epoch of the Fourth Round the Hyperboreans lived in their soft forms, these Sons of the Sun were in position to incarnate and they formed a particularly beautiful Race. They were the Solar Pitris. Already in the Hyperborean Epoch they created for themselves an upright form, completely transforming the Hyperborean bodies. This the other human beings were unable to do. In the Hyperborean Epoch the Solar Pitris became the beautiful Apollo-men, who in the Second Race had already attained the upright posture.

In the Old Sun everything was contained which was later extrapolated as Moon and Earth. All life and all warmth streamed up from the centre of the Sun. Then, in the next Manvantara (the Old Moon) the following took place: Out of the darkness of Pralaya the Sun emerged. A part of the Sun substance had the urge to detach itself. At first a kind of biscuit formation developed.

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Then the one part severed itself completely and the two bodies continued side by side as Sun and Old Moon. The Sun retained the possibility of emitting light and warmth. The Old Moon retained the power of reproduction. It was able to bring forth again the beings who had been on the Sun, but they had to be dependent on the Sun for light and warmth. Because the Old Moon itself possessed no light, the beings had to orientate themselves towards the Sun. All plants therefore completely reversed their position on the Old Moon. The animals turned half round and human beings also only turned halfway; but to compensate for this they received on the Moon the astral body, Kama, and thereby, developed warmth from within outwards.

The Kama was at that time still an essentially warming force. This is why the human beings did not already then turn themselves completely towards the Sun. Life was in the darkness. The Old Moon also circled round the Sun, but not as our Earth does today. The Moon rotated around the Sun, in such a way that only one side was turned towards it. A Moon-day therefore lasted as long as a half year does today. Thus on the one side there was an intense heat and on the other side an intense cold.

On the Old Moon the predecessors of man again went through a certain normal development. But there were also Moon Adepts who hastened on in advance of the rest of mankind. At the end of the Old Moon evolution these Pitri beings were much more advanced than the rest of humanity, just as the Adepts are today.

Now for the first time we reach the actual Earth evolution. In the next Pralaya which followed the Moon evolution, the Moon fell back into the Sun. As one body they went through Pralaya. When the Earth eventually emerged out of the darkness the whole Sun-mass was united with it. In that epoch the first or Polarian Race began. Then the previous Sun-Men, in accordance with conditions at that time, were able to form this specially favoured species, the Sons of the Sun, because the Sun was still united with the Earth.

During the Hyperborean Period the whole again divided. One part severed itself and the Earth emerged out of the Sun. It is at this point that the Kant-Laplace theory is relevant. The earth was in a nebulous condition coinciding with the Kant-Laplace theory. The outer appearance seemed like the rings around Saturn. Now the second or Hyperborean Race evolved. Gradually the seeds of the Moon-Men appeared on the Earth, the Pitris in various degrees of perfection. They all still had the possibility of reproducing themselves through self-fertilisation.

A second severance followed. With the Moon everything connected with self-reproduction departed from the Earth, so that there were now three bodies: Sun, Earth, Moon. Then the possibility of self-fertilisation ceased; the Moon had drawn out what made this possible. Then the Moon was outside and there were beings who were no longer able to reproduce themselves; thus in the Lemurian Age the two sexes originated.

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Such forms of evolution take their course only under the special guidance of higher beings, the Devas, in order to further evolution in a certain way. The leader of this whole progression is the God who in the Hebraic tradition is called Jahve; Jehovah. He was a Moon-God. He possessed in the highest sense of the word, the power that had developed on the Moon and accordingly he endeavoured to develop mankind further in this direction. In the earthly world Jahve represents that God who endows beings with the possibility of physical reproduction. Everything else (intellect) did not lie in the Jahve-Intention. If Jahve's intention alone had continued to develop, the human being would eventually have ceased to be able to reproduce himself, for the power of reproduction would have become exhausted. He would then only have been concerned with the creation of beautiful forms, for he was indifferent to what is inward, intellectual. Jehovah wished to produce beautifully formed human beings, like beautiful statues. His intention was that the power of reproduction should be continued until it had expended itself. He wanted to have a planet that only bore upon it beautiful but completely motionless forms. If the Earth had continued its evolution with the Moon within it, it would have developed into a completely rigid, frozen form. Jehovah would have immortalised his planet as a monument to his intention. This would doubtless have come about had not those Adepts, who had hastened beyond the Moon evolution now come forward. It was just at this time that they made their appearance. They had already developed on the Moon intelligence and the Spirit which we first developed on the Earth. They now took the rest of humanity into their charge and rescued them from the fate which otherwise would have befallen them. A new spark was kindled in the human astral body. Just at that time they gave to the human astral body the impetus to develop beyond this critical point. Jahve could now save the situation only by altering his manner of working. He created man and woman. What could no longer be contained in one sex was divided between the two sexes.

Two streams now existed, that of Jahve and that of the Moon Adepts. The interest of the Moon Adepts lay in spiritualising mankind. Jahve, however, wished to make of them beautiful statues. At that time these two powers contested with one another.

Thus on the Earth we have to do with a force having the power of self-reproduction; Kriya-shakti. This power is only present on the Earth today in the very highest Mysteries. At that time everyone possessed it. Through this power man could reproduce himself; he then became divided into two halves with the result that two sexes came into being on the Earth.

Jehovah withdrew the entire power of self-reproduction from the Earth and placed it in the Moon side by side with the Earth. Through this arose the connection between the power of reproduction and the Moon beings. Now we have human beings with a weakened power of reproduction, but not yet having the possibility of spiritualising themselves. These were the predecessors of present-day man. The Moon Adepts came to them and said: You must not follow Jehovah. He will not allow you to attain to knowledge but you should. That is the Snake. The Snake approached the woman, because she had the power to produce offspring out of herself. Now Jehovah said: Man has become like unto ourselves, and brings death into the world and everything connected with it.

‘Lucifer’ is the name given to the Moon Adepts; they are the bestowers of human intellectuality. This they gave to the astral and physical bodies; had it been otherwise the Monads would not have been able to enter into them and the Earth would have become a planetary monument to Jehovah's greatness. By the intervention of the Luciferic principle human independence and spirituality were saved. Then Jehovah, so that man should not be completely spiritualised, divided the self-reproduction process into two parts. What would have been lost however if Jehovah had continued his work alone will reappear in the Sixth Root-Race, when man will have become so spiritualised that he will regain Kriya-shakti, the creative power of reproduction. He will be in the position to bring forth his own kind. In this way mankind was rescued from downfall.

Through Jehovah's power man carries within himself the possibility of rigidifying. When one observes the three lower bodies we find that these bear within them the possibility of returning to the physical condition of the Earth. The upper parts: Atma, Buddhi, Manas, were only able to enter into human beings because the influence of the Snake was added. This gave man new life and the power to remain with the earthly planet. Reproduction however became bisexual and thereby birth and death entered into the world. Previously this had not happened.

When man, by working out of the spirit, transmutes the physical body, he conquers death. The separate forces exhaust themselves when they take on special forms. The force enters into the form with ever increasing density and hence life in the Lemurian Age had to receive a new impulse, which was brought about by the turning around of the Earth Globe. The axis of the Earth was gradually turned. Previously there was a tropical climate at the North Pole; later through the turning around of the Earth axis the tropical climate came into the middle region. This change proceeded with comparative rapidity but lasted nevertheless for perhaps four million years. [Rudolf Steiner later revised his time scale of earthly evolution to much shorter periods. Ed.] Four million years were needed by the Moon Pitris in order to turn the axis of the Earth. At that time the Moon Pitris development was already much further on than that of present day man.

Thus at that time the two sexes developed from the unisexual human being. In the beginning among the unisexual human beings there were very retarded individuals, but also those who were very far advanced. Only a small part of the Earth was a fitting dwelling place for the descending Monads. Then it was that human beings divided into two sexes. This had taken place earlier with the animals. Side by side with human beings there existed male and female animals. Very grotesque forms were able to live on the quite differently constituted Earth. They were also able to fly. They bore within them the future promise of what human beings possess today. Esoteric religions call human beings able to bring forth their own kind Bulls. (Certain animal symbols are related to this.) The Bull is a symbol of fertility; previously came the Lion, the symbol of courage, and before this the Eagle. In the vision of Ezekiel,⁶¹ referring to those earlier times, the animals have wings because they could raise themselves above the earth. Man only appeared later.

Thus we have the human being as he evolved from the unisexual into the bisexual state, and together with him bisexual animals, male and female. It was only through the Lunar Pitris that man became mature enough to have a body capable of receiving the Monads. The latter however selected only the most highly developed examples and evolved a noble human form; only these had to be withdrawn completely from intercourse with anything around them, otherwise the beautiful bodies would have been lost. It was only then that the body formed itself in accordance with the Monad. The other forms which were less advanced failed to satisfy the descending Monad; hence they poured only a part of their spiritual force into the imperfect human bodies and the third stream utterly refused to incarnate. Because of this there existed very poorly endowed human bodies and also others quite devoid of spirit.

In the middle of the Lemurian Age we find the first Sons of the Fire Mist; these incarnate in the fiery element, which at that time surrounded the Earth. The Sons of the Fire Mist were the first Arhats.⁶² Then there arose the other two kinds. In the first Lemurian human race those who had received only a small spark were little adapted to forming a civilisation and soon went under. On the other hand those who had received absolutely nothing found full expression for their lower nature. They mingled with the animals. From them proceeded the last Lemurian races. The wild, animal instincts lived in wild animal-like human forms. This brought about a degeneration of the entire human substance.

Had all human beings been fructified with Monads, the whole human race would have greatly improved. The first evil arose through the fact that certain Monads refused to incarnate. From this, through intermingling, deterioration set in. In this way the human being suffered an essentially physical degradation. Only in the Atlantean Age did the Monads regret their previous refusal; they came down and populated all mankind. In this way arose the various Atlantean races.

We have now reached a time when something happened to bring about the deterioration of the Earth. The wholesale deterioration of the races brought this about. It was then that the seed of Karma was planted. Everything that came later is the result of this original Karma; for had the Monads all entered into human forms at the right time, human beings would have possessed the certainty of animals, they could not have been subject to error, but they would not have been able to develop freedom. The original Arhats could not go astray; they are angels in human form. The Moon Adepts however had so brought things about that certain Monads waited before incarnating. Through this the principle of asceticism entered into the world—reluctance to inhabit the Earth. This discrepancy between higher and lower Nature arose at this time. Because of it man became uncertain; he must now try things out, oscillating from one experience to another, in an attempt to find his way in the world. Because he had original Karma, his own further Karma came about. Now he could fall into error.

The intention was that man should attain knowledge. This could only be brought about through the original Karma. The Luciferic Principle, the Moon Adepts, wanted to develop freedom and independence to an ever-greater degree. This is very beautifully expressed in the saga of Prometheus:⁶³ Zeus will not allow human beings to get fire. Prometheus however gives them fire, the faculty of developing ever higher and higher. By so doing he condemns man to suffering. Man must now wait for the coming of a Sun Hero, until the Principle of the Sun Hero in the Sixth Race will make him able to develop further without Luciferic knowledge. Those endowed with this higher degree of advancement are like Prometheus, they are Sun Heroes.

We have thus learned to know a two-fold order of human beings: those who succumbed to the Jehovah Principle, the bringing of perfection to the physical Earth, and also spiritual human beings who were becoming more highly developed. Jehovah and Lucifer are engaged in an unceasing battle. It is the intention of Lucifer to develop everything upwards, towards knowledge, towards the light. In Devachan the human being can bring a certain degree of advancement to the Luciferic Principle. The longer he remains in Devachan the more of this can he develop. He must pass through as many incarnations as are necessary in order to bring this Principle fully to perfection.

Thus there exists in the world a Jehovah Principle and a Lucifer Principle. If the Jehovah Principle alone were to be taught, man would succumb to the Earth. If the teaching of reincarnation and karma were allowed to disappear entirely from the Earth we should win back for Jehovah all the Monads and physical man would be given over to the Earth, to a petrified planet. If however one teaches reincarnation and karma, man is led upwards to spiritualisation. Christianity therefore made the absolutely right compromise, and for a period of time did not teach reincarnation and karma, but the importance of the single human existence, in order that man should learn to love the Earth, waiting until he is mature enough for a new Christianity, with the teaching of reincarnation and karma, which is the saving of the Earth and brings the whole of what has been sown into Devachan. As a result, in Christianity itself there is conflict between the two Principles: the one without reincarnation and karma, the other with this teaching. In the former case, everything which Lucifer could bring about would be taken from human beings. They would actually drop out of reincarnation and turn their backs on the Earth, becoming degenerate angels. In that case the Earth would be going towards its downfall. Were the hosts of Jehovah to be victorious on the Earth, the Earth would remain behind as a kind of Moon, as a rigidified body. The possibility of spiritualisation would then be a missed opportunity. The battle in the Bhagavad Gita⁶⁴ describes the conflict between Jehovah and Lucifer and their hosts.

It might still be possible today for the teaching of Christianity without reincarnation and karma to prevail. Then the Earth would be lost for the Principle of Lucifer. The whole earth is still a battlefield of these two principles. The principle that leads the earth towards spirituality is Lucifer. In order to live in accordance with this Principle one must first love the Earth, one must descend on to the Earth. Lucifer is the Prince who reigns in the kingdom of science and art, but he cannot descend altogether on to the Earth: for this, his power does not suffice. Quite alone, it would be impossible for Lucifer to lead upwards what is on the Earth. For this, not only is the power of a Moon Adept necessary, but of a Sun Adept, who embraces the universality of human life, not manifesting only in science and art. Lucifer is represented as the Winged Form of the Dragon; Ezekiel describes him as the Winged Bull.

Now there came a Sun Hero, similar to those who appeared in the Hyperborean Epoch, represented by Ezekiel as the Winged Lion. This Hero, Who gave the second impulse, is the Christ, the Lion out of the tribe of Judah. The representative of the Eagle will come only later; he represents the Father Principle. Christ is a Solar Hero, a Lion-Nature, a Sun Pitri.

The third impulse will be represented by an Adept who was already an Adept on Saturn. Such a one cannot as yet incarnate on the Earth. When man is not only able to develop his higher nature upwards, but working creatively is able to renounce completely his lower nature, then will this highest Adept, the Saturn Adept, the Father Principle, the Hidden God, be able to incarnate.

• 61. See Note 51.
• 62. ... given as explanation of the 7th Stanza of Dyzan in Blavatsky's Secret Doctrine.
• 63. See lecture 7.10.1904 in Greek and Germanic Mythology (Typescript).
• 64. In 1912 – 13 Rudolf Steiner gave two lecture cycles on this subject: ‘The Bhagavad Gita and the Epistles of St. Paul’ and ‘The Occult Significance of the Bhagavad Gita’

When we consider the successive Planetary evolutions we find that each one is a stage of a particular condition of evolution, which has 7 Rounds, 7 x 7 Globes and 7 x 7 x 7 Races. The purpose of every such Planetary evolution is to lead one condition of consciousness through all its stages. In the different esoteric religions these stages are named in various ways. In Christian esotericism

a condition of Consciousness is called Power
a Round is called Kingdom, Wisdom
a Globe is called Splendour, Glory

When in Christian esotericism we speak of Power we mean ‘going through a condition of consciousness’. Going through a Round is going through a Kingdom. In the successive rounds man experiences seven Kingdoms:

1. First Elemental Kingdom
2. Second Elemental Kingdom
3. Third Elemental Kingdom
4. Mineral Kingdom
5. Plant Kingdom
6. Animal Kingdom
7. Human Kingdom

Going through the seven conditions of Form or Globes is called Glory. Glory signifies what has external appearance, what takes on shape and form. The Lord's Prayer gives us in its final words: ‘For Thine is the Kingdom, the Power and the Glory,’ a gazing upwards to Cosmic events. When once again this will be present in consciousness, a knowledge of God will be possible.

Today all religions, exoteric religions in particular, have fallen away from the true knowledge of God. They are the bearers of egoism for they are not conceived in connection with the whole world, with the Power, the Kingdom and the Glory. When these words regain their meaning through living consciousness, then once more religions will be what they ought to be.

The Saturn condition was there in order to develop in man a deep trance consciousness; this he hardly knows today. He only knows dreamless sleep like the plant and the dream filled sleep such as existed on the Moon—a picture consciousness. Man no longer knows deep trance consciousness for the following reason: When someone sleeps, only the astral body frees itself and the physical body and the etheric body remain lying in the bed. If in sleep he were able to take the etheric body with him as the Chela can, then the physical body alone would remain behind; a dull consciousness. In the case of mediums this comes about in an abnormal manner and quite remarkable things are brought to light in this way. Such people then can draw remarkable cosmic pictures. For example, a girl was put into a trance by a glassful of port wine and in this condition drew remarkable pictures, in which one could see caricatures of our cosmic system; she also found approximations of our names for them.

Mediums have their visions because they are able to take the etheric body also out of the sleeping physical body and in the sleeping physical body to perceive consciously. They are then still able to make use of the physical body; the physical body becomes clairvoyant in a remarkable way. The Chela achieves this consciously, whereas the medium does so unconsciously. It is through such a clairvoyant consciousness that the planetary systems have been discovered. All the conditions into which the Chelas and Adepts are able to transpose themselves are nothing other than consciousness through the physical body; they experience all this in full consciousness.

On the future Venus a complete consciousness in the etheric body will develop. Then, while man sleeps, he will gain a consciousness concerning the other side of the world. On Vulcan the spirit is completely detached; he has then taken the etheric body also with him. This condition endows man with an exact knowledge of the entire world.

We distinguish:

1. On Saturn—Trance consciousness, universal consciousness
2. On Sun—Dreamless sleep, consciousness limited to what is living
3. On Moon—Picture consciousness
4. On Earth—Waking consciousness
5. On Jupiter—Astral consciousness, further extended
6. On Venus—Etheric consciousness, still further extended
7. On Vulcan—Universal consciousness

Each one of such conditions of consciousness must go through all the Kingdoms, through seven Rounds or Kingdoms, in each Round gaining in complexity as it passes through the seven Globes. The lesser forces become further developed in the so-called Races. Thus gradually creation exteriorises from within outwards what was present as inner potential.

Today it is the mineral kingdom that man knows best because he lives in it. Everything that takes place in the higher kingdoms is not understood by the intellect. This has been a necessary phase of evolution. Now however one can no longer be satisfied with mere science. Everything is understood to be in a continuous evolution.

If we consider in the mineral kingdom any kind of stone—what we see there is a space with definite boundaries, a definite form. Of the mineral kingdom as such we see absolutely nothing, but we see only the reflected light. The rays of the sun are reflected in a certain form. If we strike a bell we hear a sound: an effect of a bell goes into our ear. All that we perceive in the world as mineral kingdom is a whole compressed together to a spatial form. If one takes away the colour of an object, the sound, the taste, nothing remains. It is due to the mineral kingdom that light and sound appear through such forms. Let us think of a world in which only the qualities of perception stream through space and are not perceived in connection with definite forms. Let us think of coloured clouds floating through the world, sounds resounding through the world, all our sense impressions filling space without being bound to a form; then we have the Third Elemental Kingdom. These are the elements light and fire, permeating space. Man himself in the Astral Kingdom is a coloured cloud.

We will now take a further step forward. When we see a thought form, it is such a coloured cloud, a movement vibrating in itself. If one wishes to conjure up a thought, one must draw the figure in question into astral space. On this depends the conjurings of magicians. They draw the forms into space and then surround them with astral substance. They direct astral substance along these figures. The Third Elemental Kingdom is not arbitrary, but a flying hither and thither in interpenetrating lines: everything expressing beautiful forms having the power of light within themselves. They are like bodies of light flying hither and thither in space, shining from within.

The tones that resound through space are ordered according to numbers. What one must specially bear in mind is that from the outset things stand in a definite relationship to one another. One figure could work upon another in such a way that it did no harm, or so that it was utterly destroyed. This was called the measure of things. Everything was ordered according to measure, number, form. It is possible to think away the qualities induced by the senses and the world filled with such thought-figures. This would then be the Second Elementary Kingdom which underlies the Third. Here we only have forms woven by thoughts, the World-Ether-Thoughts.

The first Elementary Kingdom is difficult to describe. Let us assume for example that we conceive the thought of such a figure as a spiral, then the thought of a lemniscate. We now transfer ourselves into the intention before the form has actually arisen, thus first into the intention of a spiral and then into the intention of a lemniscate. One imagines a world filled with such thought-seeds. This formless world is the First Elementary Kingdom.

The Fourth Elementary Kingdom is the mineral kingdom which reflects what it receives from outside. The plant kingdom not only reflects sense-qualities, but these reflections are inwardly endowed with life. The Second Elementary Kingdom is the formative element of the Third Elementary Kingdom. The mineral kingdom is condensed out of qualities belonging to the Third Elementary Kingdom. The plant reflects the form of the Second Elementary Kingdom and thus develops the form out of itself. The animal kingdom also reflects the intentions which lie in the First Elementary Kingdom.

In the First Round man was in the First Elementary Kingdom. When at that time he became physical, he was in the first Round and in the First Elementary Kingdom at the stage of physical form. In the physical condition of the First Elementary Kingdom of the First Round, the thought-seeds became physical. At that time the Earth consisted only of physical globules, so small that one would not have been able to see them; they were simply points of force. These points of force gradually condensed; they were not yet differentiated. At that time the condensed Elementary Kingdom was already physical. When one imagines the human being as merely a being of thought, then one can easily go through such a being even though one does not see it, but even though one cannot see it, one cannot go through it when it has become physical. Later the physical points of force once more became astral and passed over to the following Round.

In the Second Round the Earth consisted only of forms. The Earth was a very beautifully formed sphere in which all the things that developed out of it were present as types. It was the prophetic shaping of everything that emerges in the other Kingdoms. On the Earth the colours and forms were prototypes of present-day man. On the next Planet the colours and forms will be prototypes of what man will then be.

In the Fifth Round, the plastic-astral man will no longer need to retain his hand. The hand will only be formed when it is needed. It will be something like a tendril, because then everything will have taken on the nature of a plant. Then too all that develops separate existence will be a plant-product. Likewise everything that proceeds from man will be plantlike. We shall then be living in the plant kingdom.

In the Sixth Round we shall live in the animal kingdom. Then everything that proceeds from man, which streams out from him, will be a living product that has within it life and sensation. A word will then be a living being—a bird that one sends out into the world.

In the Seventh Round man will create himself. He will then be able to duplicate, to reproduce himself. In the Seventh Round everyone will have reached the stage at which our Masters stand today. Then our ego will be the bearer of all earthly experiences. To begin with this will be concentrated in the Lodge of the Masters.⁶⁷ The higher ego then will draw itself together, become atomic and form the atoms of (future) Jupiter.

The White Lodge will be looked upon as a unity, an ego comprising everything. All human egos and all separateness will be given up and will flow together into the all-comprehensive universal consciousness; great circles, expanded from within, each having a special colour, all assembled together in one single circle. When one thinks of them as laid one upon the other the result is an all-inclusive colour. All the egos are within it, making a whole. This immense globe, contracted, constitutes the atom. This multiplies itself, creating itself out of itself. These then are the atoms which will form Jupiter.⁶⁸ The Moon Adepts formed the atoms of the present-day Earth. One can study the atom when one studies the plan of the Adepts Lodge on the Moon.

Summary:

Each kingdom must go through seven Forms:

1. Arupa—Approach to Form
2. Rupa—Form
3. Astral—Shimmering and shining from within outwards.
4. Physical—impenetrable in space
5. Plastic-astral—forming itself out of itself
6. Intellectual
7. Archetypal

• 67. See Note 31.
• 68. A few days before, on 21.10.1905 Rudolf Steiner spoke on this subject but only very scanty notes exist.

Today we shall speak about the Fourth Earth Round. In the course of our whole evolution we have seven Planetary conditions: Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan; and in connection with each Planet we must consider seven Rounds. The passing through a Round may also be called a Kingdom, and the Fourth Round on the Earth we call the Mineral Kingdom. We are now on the Fourth Planet, in the Fourth Round and within this Round in the Fourth Condition of Form or Globe. The Fourth Round is always physical.

Thus we stand exactly in the middle of our Earthly evolution. This is frequently felt to be something extraordinarily important for man. We have behind us three Planets, three Rounds, three Globes and the same number still lie before us. But if we were standing on the Old Moon, we should see yet another Planetary condition before Saturn; if we were standing on future Jupiter we should no longer see Saturn, but in its place a Planet beyond Vulcan. The exact middle of our present evolution was with the Fourth Sub-Race of the Fourth Root-Race, with the original Turanians, the Fourth Atlantean Sub-Race.

A kind of spiritual darkness came about at a certain moment of evolution. Humanity entered into a dark age. This dark age is called Kali Yuga. What man knows today he still knows from the standpoint that was his in earlier epochs of his development. At the end of the Fifth Round mankind will once again be able to see spiritually, having the capacity of looking both backwards and forwards.

The Fourth Earth Round began with the emergence of the first Arupa Earth Globe from the darkness of Pralaya, in which everything had been dissolved. Then all that exists on the Earth today was present in a formless state as thoughts. We can gain a right concept of this when we limit ourselves as far as possible to what is physical and imagine this as thought seeds. The forms were not yet present, but only the thoughts preceding their manifestation. If we ask: Who then had these thoughts, we receive as answer: These were the thoughts of spiritual beings who are in connection with the Earth. Such spiritual beings as, for example, Jehovah and his hosts, who accomplished everything around us on the earth. At that time all thoughts were present as thoughts of the spiritual beings in the Arupa-Globe.

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What was it then that caused the Gods to have as their aim just this thought of man? What was it that gave them the model? It was the Monads which were already present, but not yet connected with human beings. Slowly men developed as thoughts of the Gods.

Now the Arupa-Sphere densified; everything emerged as thought-forms. The whole Earth was filled with these; it was as though one were looking into a great model filled [with] small crystals. Present within it as models were all the forms of human beings, animals and plants. Spiritual beings worked on these as a master builder works on his models. They were put together from outside. The whole then passes over into astral substance. The astral Earth-Globe came into being. In between there were short Pralayas. Now again we have to do with the outwardly-working divine powers who poured forth the astral substance, filling the forms with light and colour. Here are to be found all the astral forms of human beings and animals, as well as the whole plant kingdom, in a great astral sea. This then densified ever more and more and the physical Earth arose as the Fourth Globe.

Until then, until the beginning of the Fourth Round, Sun and Moon were still united with the Earth; they formed one body with the Earth. During the great Pralaya preceding the First Earth Round, they had again merged with the Earth; and during the first three Earth Rounds the three remained together. There then arose a kind of biscuit form. In the Third Earth Round, out of the Earth-Sun-Ball, on one side the Earth protruded like a swelling, on the other side the Moon. At that time the main body actually trailed around with it two such sacks. Only in the Fourth Earth Round did the body regain its spherical form; then however there again arose the sack-like formations in the ether, protruding from both sides.

Thus here we have to do with an Earth that is still united with the Sun and also with the Moon. At that time most life was in the region between the Moon and the Earth. This has been correctly preserved in the Mohammedan Paradise saga.

Now the following occurred. When the Second Root-Race of the Fourth Earth Round approached, the Sun separated itself off, and in the Third Root-Race the Moon did so also. Everything evolved physically which previously had only been present on the astral Globe. Now too man appeared physically, but organised in such a way that he could take the Monad into his progressively purified astral body. Had man taken the Monad into himself earlier, he would have received with it Manas, Buddhi and Atma. He would have become very wise, but the wisdom would have been a kind of dream wisdom.

At first man had no power over the physical body and the etheric body. He could also do nothing about the lower passions coming over to him from the Moon; these appeared of necessity until the time when he entered upon the Earth epoch. If man had simply taken up the Monads into the ennobled animality he could not have fallen into error. He would have become what Jehovah had intended, endowed that is to say with all wisdom, but at the same time formed into a living statue. Then those beings intervened, who on the Moon had developed more quickly than in the ordinary course of Moon evolution. Lucifer is a power who has enthusiasm for wisdom which is as intense as the sense life of animals. He is equipped with all those things that come over from the Moon. If Lucifer alone had taken responsibility for evolution a battle would have arisen between him and the old Gods.

Jehovah's aim was the perfection of form. Lucifer would have been able to develop in astral substance his passion for premature spirituality. The result would have been a violent battle between the Jehovah-spirits and the hosts of Lucifer. There was the danger that through Jehovah some human beings would become living statues and that others would be too quickly spiritualised through Lucifer. Means of bringing about equilibrium would have to be obtained elsewhere. In order to annul the battle between Jehovah and Lucifer, the White Lodge, which was just in its beginning, had to obtain material from one of the other planets. This differed essentially from the astral substance that had come over from the Moon, from the astral-kamic animal substance. The possibility arose of leading over substance from other planets: new passions, less vehement but conceived on the basis of independence. The new material was brought over from Mars.⁶⁹ Thus in the first half of our Earth evolution astral substance from Mars was introduced. A great advance was brought about through the introduction of this astral substance from Mars.

External civilisation on the Earth arose through the fact that hardening on the one side and spiritualisation on the other side were prevented. Lucifer made use of what had been given by the Mars forces. The new state of the Earth was given the name of Mars. Things continued in this way until the middle of the Atlantean Race. Then a new question arose. Man had absorbed wisdom, but in the future it would not be possible for wisdom alone to manifest in a form-creating way. One would have been able to build up the mineral kingdom through Lucifer, but Lucifer could not have given it life. Man could never have imparted life under the influence of the other powers. This was why a Sun God had to come, a higher being than Lucifer. There still existed what are known as the Solar Pitris. The most exalted among these is Christ. As Lucifer represents the Manas element, so the Buddhi element is represented by Christ.

The human astral bodies had still to receive a third impact. This was brought down from Mercury. Christ united his sovereignty with that of Lucifer. If one has the will to ascend the heights in order to find the way to the Gods one needs Mercury, the Divine Messenger. He is the one who prepared the path of Christ from the middle of the Atlantean Root-Race onwards in order later to enter into the astral bodies, which had received the mercurial element.

All our present metals have only gradually become what they are now. Gold, silver, platinum and so on all pass through certain conditions. When they are heated they become first hot, then liquid, then gaseous. This latter was once the condition of all metals in the gaseous Earth. Gold too first densified with the Earth: at one time it was entirely etheric gold. When we go back to the time when the Earth was still united with the Sun, there was as yet within it no solid gold. The particles of the white Sun-Ether became first fluid and then solid. These are the veins of gold which are now in the Earth. Gold is solidified sunlight. Silver is solidified moonlight. All mineral substances have gradually solidified. When human beings become ever more spiritualised, quicksilver will also become solid. At one time gold and silver formed drops just as water does now. The fact that mercury is still fluid is connected with the whole process of Earth evolution. It will become solid when the God Mercury has fulfilled his mission. In the middle of the Atlantean Root-Race quicksilver was brought down from Mercury in etheric form. Had we not had quicksilver we should not have had the Christ-Principle. In the drops of quicksilver we have to see what was incorporated in the Earth in the middle of the Atlantean epoch.

When the Mars Principle (Kama-Manas) was incorporated into the Earth, iron was brought down to the Earth from Mars. Iron originates in Mars. It was at first in astral form and later densified. When we trace the Earth to that period of time we find ever fewer warm-blooded animals. It was only in the middle of the Lemurian Age that warm blood made its appearance together with the Mars impulse. Iron came into the blood at that time. It is iron that in all occult writings is brought into connection with Mars, quicksilver with Buddhi-Mercury. Certain people learned this from the Adepts. The Earth was therefore understood as Mars and Mercury. Everything that did not originate from Mars and Mercury has come over from the Moon.

The days of the week are an image of planetary evolution. The sequence of the planets is inscribed in a wonderful way in the days of the week.

In the saying that Christ trod on and crushed the head of the serpent⁷⁰ we find a profound expression of esotericism. The serpent's head is mere wisdom; this must be overcome. True wisdom lies in the heart; this is why the serpent's head must be trodden underfoot. In the Hercules-Saga⁷¹ the same truth has already been expressed. He kills the Lernaean Hydra, whose head always grows anew. Mere Manas will always come again. Hercules must keep the blood at a distance (Kama), then the Hydra will be conquered. Blood came into the Earth with the Mars-Wisdom (Kama-Manas).

Deep meaning lies in many other things. The separation of the Moon preceded the Mars-Age. The Moon contains silver. Still earlier took place the separation of the Sun. Gold is condensed sunlight, hence the Golden Age; Moonlight and silver: the Silver Age; Mars and iron: the Bronze Age.⁷²

We are now in the middle, in the Fourth Globe. On the Fifth Globe there will arise the faculty of organising oneself from within outwards. Then the Earth will be transformed into a sphere on which man will create his form from within outwards. The Earth will then be a “Plastic” Globe. The Sixth Globe is the one on which the human being not only works plastically on his form, but will be able to place his own thoughts into the form. On the Fifth Globe man will be able, for instance, to form a hand; on the Sixth Globe he will be able to send his thoughts out into the surrounding world. On the Seventh Globe everything will again become formless. Everything will pass over once more into the seed condition.

We will now consider our present Ego. There are within it a multitude of mental images and concepts. When we observe the civilised world today we say: It is out of the Ego that the civilised world has arisen. All this was once within a human head; it was contained within the ego. From out of all this it was put together. All the things constructed by human skill have been born out of the Ego. In the middle of the Lemurian Age the Ego was still empty; man could as yet do nothing. Only gradually did he learn in the most primitive way to know the world from outside. His Ego was at that time like a hollow soap-bubble. When he saw a stone, it was reflected into him; perhaps he saw a sharp edge on it and with it he began to chip other stones. In this way he started to work formatively on the mineral world. What was in his surroundings reflected itself more and more into what was at first his empty Ego. At the end of the physical Globe everything will be present as reflected image in our Ego. When at last we have all this within us we will form it from within outwards. This will be the “plastic” condition on the next Globe. The master-builder of Cologne cathedral gathered his impressions into his ego. This content of his Ego will be vivified by Buddhi and later, on the Fifth Globe he will give all this form. On the Sixth Globe all this will be present as thought and on the Seventh Globe everything will be drawn together into the atom. In the next Round man will create the new plant kingdom out of the Ego.

In the middle of the Lemurian Age the Ego was like a hole bored into matter. All our Egos were at that time such holes in matter which since then we have filled up. In the next Round their content will issue in plant form, for in this Fifth Round there will take place with the plant kingdom what is now taking place with the mineral kingdom. The whole Earth will then be an immense, single living Being. Man will have achieved a conscious life of feeling and perception, and will then give it form outside himself. In the Sixth Round there will no longer be a plant kingdom; man will then allow living thoughts filled with feeling and perception to go out from himself as pure intellectual formations. In this Sixth Round on the Sixth Globe, in its Sixth Stage of development, corresponding to the Sixth Race, an important decision will be taken. Everything will have reached the Devachanic condition that has been able to develop out of all the kingdoms. If anyone has not progressed to the point that he can be raised to the stage of Devachan, he will remain in the animal state. This will take place according to the number 666, the number of the Beast.

In the Seventh Round humanity will be completely purified. The human kingdom will then attain its zenith. This Round is the quickest. The human being, when he emerges from it, will have become a God and will carry his development over to Jupiter.

In every Round the first Globe, or condition of form, is of such a nature that in fact we have not yet to do with a form, but the form is only present as incipient plan. This is why esotericism does not reckon the Arupa-Globe among the conditions of form, but with the conditions of life; this is the case also with the Seventh Globe, the Archetypal. Thus we have only five conditions of form. The first and the last Globes of each Round are conditions of life. All the conditions of the Rounds are also called conditions of life, because passing through a Kingdom represents a condition of life.

In the First Round life was in the First Elementary Kingdom, in the Second Round in the Second Elementary Kingdom, in the Third Round in the Third Elementary Kingdom, in the Fourth Round in the Mineral Kingdom. In the Fifth Round life will be in the Plant Kingdom, in the Sixth Round life will be in the Animal Kingdom and in the Seventh Round life will be in the Human Kingdom.

When one considers life in the Human Kingdom in the Seventh Round, this sheds its light into the next Round when man will have passed over into another condition of consciousness. The purpose of a Round consists in achieving a new stage of life. The purpose of the Seventh Round is to lead over into a new stage of consciousness. Thus the esotericist only reckons six conditions of life, counting the Seventh Round as a new condition of consciousness.

If we wish to write down in numbers the conditions of life, form and consciousness we get five Globes or conditions of form, six Rounds or conditions of life, ten Planets or conditions of consciousness. If we count the whole evolution from Saturn to Vulcan, we have expressed what we find with Helena Petrovna Blavatsky as the number of the Prajapatis 1065, that is to say, 10 – 6 – 5.

• 69. See further in lecture 15.2.1908 in The Influence of Spiritual Beings upon Man.
• 70. Luke Chapter 10 verse 19.
• 71. See lecture 7.10.1904 in Greek and Germanic Mythology
• 72. The Golden Age – Krita Yuga = about 20,000 years
  The Silver Age – Treta Yuga = about 15,000 years
  The Bronze Age – Dvapara Yuga = about 10,000 years
  The Dark Age – Kali Yuga = about 5,000 years
  Our Age comprises a future 2,500 years
  Compare with the lectures The True Nature of the Second Coming 1910.

The course of evolution in the world appears to us on three levels: consciousness, life and form.⁷³ Consciousness in its different manifestations finds its expression in the seven Planetary evolutions: Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan. On each Planet there are seven Kingdoms of Life and each Kingdom goes through seven Conditions of Form.

Our physical Earth is such a Condition of Form, the fourth Condition of Form or Globe, in the fourth Kingdom of Life, of the fourth Planet, or Condition of Consciousness. We think of the Earth as it now is and ask ourselves: What are we doing here? We take things from outside in space, mainly from the mineral kingdom, and out of them construct artifacts. This is a process of combination; out of separate things we construct a whole, a creation within a form. Now there are other ways in which something new can arise, for instance in a way similar to that in which stalk, leaves and blossoms arise out of the root of a plant. A blossom cannot be put together like a machine, through combination, but it must grow out of what is already there. This is a process within the realm of life. Out of what is there something new is created.

In the case of the third kind of production, out of consciousness, something arises in such a way that we can say: previously there was in fact nothing there—a nothingness.

Let us transfer ourselves to the primal beginning of such a planetary evolution, at the very beginning of Saturn. What is to be observed there? There was as yet no physical planet, not even in the finest Arupa-form was a planet present, we are there even before the moment when Old Saturn entered into its first beginning. Nothing of our series of planets existed; certainly however there was the entire outcome of the preceding planetary chain, in much the same way as when we wake up in the morning, having as yet done nothing, and only the memory of what we did on the previous day is contained in our mind. So when we thus transfer ourselves completely into the beginning of the Saturn evolution, we have in the spiritual beings then in manifestation, the memory of a previous planetary chain and its happenings.

Now let us transfer ourselves to the end of the planetary chain, to the time when the Vulcan evolution will have come to an end. Whereas the chain of planets has gradually come to manifestation as creation, the tendency to it was already there in the beginning as inherent consciousness. So we have to begin with an outpouring of consciousness; out of the content of the earlier, out of memory, consciousness creates the new. At the end therefore something is present which was not there at the beginning: that is, all experiences. What was there at the beginning has flowed out into astral things and beings. At the end a new consciousness has come about with a new content of consciousness. It is something which has come forth from nothingness, out of experiences. When we observe something new we must say to ourselves: to make this possible a seed had to be there. The new condition of consciousness however, at the end of a planetary evolution, has in fact come forth out of nothing, out of experiences; for this no foundations are necessary, something is created which arises out of nothing. When one personality looks at another, it cannot be said that he has taken something from the other one, when as a result he bears within him the memory of the other personality. This memory has come forth out of nothing. Thus the three ways of creating are as follows:

Combining of existing parts: Form

Formations with new Life content out of existing foundations: Life

Creating out of nothing: Consciousness

Here we have three definitions of Beings who bring about, who underlie a planetary chain. They are called the three Logoi. The Third Logos produces by means of combining. When out of one substance something else having new life comes into being, this is brought forth by the Second Logos. Everywhere, however, where we have to do with a coming forth out of nothing, we have the First Logos. This is why the First Logos is also often called the One who is immanent in things, the Second Logos the One who in the quiescent substance in things creates life out of the living, the Third Logos the One who combines everything existing, who puts the world together out of things.

These three Logoi always manifest in the world in and through one another. The First Logos also experiences both the inner wisdom and the will. In the creative activity of the First Logos there is experience, that is to say, the gathering of thoughts out of nothing and then creating once more in accordance with these thoughts out of nothing. Creation out of nothing is however not meant in such a way as if nothing at all had been there. On the contrary, in the course of evolution experiences are made and in the course of becoming the new is created, so that what is there melts away and out of experience there is the creation of the new.

This creation may be compared with the following: Somebody sees another person and observes his appearance. If he were creatively gifted like the First Logos he would be able to say: Yes, I have seen N and I also have a concept of the reversed N. I can also form a complementary picture of him, i.e. white where there is black and vice versa. In this way, out of the experience of the object and its negative, he has created a completely new form. This he could imbue with life. It would be a completely new creation that was not previously there. Let us assume that somebody did this with a number of people and that these people were to perish: then, from his experiences, the observer would be able to create a new world.

In contemplating the world one continually sees the interaction of the three Logoi. Let us form within the framework of our planetary system, a mental picture of the working of the three Logoi in regard to man. Let us think of the very beginnings of the Saturn evolution, when as yet nothing at all was there. What is it that then happens? Then everything that was present previously drips down as it were. All the things that were there earlier stream out. What arises in this way is to become the very first outpouring of substance from the sum of earlier experiences. Therein is contained the substance out of which man developed later,. This substance is to begin with simply there as substance. This out streaming must then be continually worked upon and combined together. The combining of the out streaming substance is a new creation. This is above all a creative activity of the Third Logos. It happens after the out streaming of substance and therefore is a creative activity of the third Logos.

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What does this signify for man? For man it signifies that in the first place all the parts are combined which then form his physical body. At that time, on Saturn, the human being was a veritable automaton. If one had spoken a word into him, he would have spoken it out again. Forms of beings are fashioned. This is called the work of the Third Logos and it continues into the Sun epoch, when man also receives his etheric body and with it life. This is the work of the Second Logos. Now let us continue into the Earth Epoch. There man himself acquires a consciousness, that is to say, the possibility of gathering experiences out of nothingness. This is the work of the First Logos. On Saturn man received from the Third Logos what in him is form. On the Sun he received what in him is life from the Second Logos. On the Earth he received what in him is consciousness, from the First Logos.

The concept of consciousness must become a little clearer to us. We must work out fully the concept of consciousness on a particular plane. Man is conscious, but we have to know where his consciousness is. Now he is conscious on the physical plane when we are speaking about waking consciousness. But waking consciousness could also be on the astral plane. When in the case of a creature, life is on the physical plane and consciousness is on the astral plane, then this creature is an animal.

In human beings, thinking is localised in the head. With the animal, for instance the tiger, consciousness is on the astral plane. Outside the head what may be called a focal point is formed through which the tiger is affected. When the tiger feels pain this goes over on to the astral plane. With the tiger the organ for this is in front of the head, at the place where the brow is in the case of man. With man this place is already enclosed within the head and it is filled with the frontal brain; consciousness has been imprisoned through the brain and the front part of the skull and is therefore on the physical plane. In the case of the tiger, and indeed of all animals, the focal point of consciousness lies in front of the head, in the astral: from there it goes into the astral world. In the case of the plant things are again different. Could we follow its consciousness, going from above downwards, we would always come out at the tip of the root. If then we were to follow the line of growth, we would come to the centre of the earth. There is the collecting point of all the sensations, the suction point of the consciousness of the plant. It is in direct connection with the mental world. The entire plant world has its consciousness on the mental plane.

The consciousness of the entire mineral world is in the highest regions of the Mental World, on the Arupa plane. The consciousness of stones is such that if we wished to seek its focus we should find it as a kind of Sun-atmosphere. When on the Earth we work upon the mineral world, when we break stones, each single action is in a certain relationship to this Sun-atmosphere. There one perceives the work that man does here. Thus we have a range of beings on the physical plane whose consciousness however lies on different planes.

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Human beings and animals differ from each other through the fact that they have their consciousness on different planes. Now there are also other beings besides minerals, plants, animals and human beings. There are beings who have their consciousness on the physical plane and their body in the astral. Such a being is, as it were, an animal in reverse. Such beings actually exist; they are the elemental beings. In order to make their nature comprehensible let us be clear about what belongs to the physical plane.

Physical is: Firstly the solid earth, secondly water, thirdly air, fourthly ether (warmth ether, light ether, chemical ether, life ether). Let us keep to the four lower forms of our physical plane and separate the etheric world from them.

States of consciousness can lie in all four forms of the physical plane while the body of such a being lies in the astral. We must think of the consciousness in the solid Earth, the body in the astral; or a being that has its consciousness in the water and its body in the astral; then such a being with its consciousness in the air and its body in the astral and one with its consciousness in fire and its body in the astral. Present-day man knows but little of such beings; in our time it is only through poetry that they are known. Miners (of minerals) however know such beings very well. A gnome is only visible to someone who can see on the astral plane, but miners frequently possess such an astral vision; they know that gnomes are realities. Thus, on our Earth there exist various forms of consciousness, and what the natural scientist today calls laws of nature are the thoughts of beings who think on the physical plane but have their bodies on the astral plane. When in physics we have to do with laws of nature we can say: these are the thoughts of a being who has its body on the astral plane. The forces of nature are creative beings and natural laws are their thoughts.

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In the Middle Ages the alchemist tried to make use of these spirits. Goethe knew this very well; Faust wished to have fire air; this was to be produced by the salamanders which have their body on the astral plane. Thus we have around us beings who actually have their consciousness in fire, to whom we cause pain when fire is kindled, for by so doing we actually cause a certain alteration in the body of the being in question on the astral plane. When one kindles fire one alters this astral being. In the same way when one brings about alterations in other spheres of the elements and the forces of Nature one alters something in these astral beings. When we do this or that we are continuously peopling the astral plane. If we think these thoughts through clearly, we have the meaning of church ritual: that is, not to make use of any kind of substances on the physical plane, except such as have meaning, whereby meaningful beings arise on the astral plane. When for instance one kindles the smoke of incense one does something which has purpose; one burns a particular substance and creates beings of a particular kind. When one passes a sword through the air in four directions one creates a definite kind of being.

It is the same with the priest, when he makes definite movements with his hands, to accompany definite sounds o, i, u, intensified by repetition: Dominus vobiscum. The sound is regular, the air is brought into definite vibrations intensified by definite movements of the hand, and a sylph is called into existence. Sign, grip and word of the freemasons also bring about definite forms which manifest in accordance with definite laws in the physical world. Through a purposeful use of these words a link is formed from one person to another, one is enwrapped in an astral substance which is created through sign, grip and word.

Naturally man continually does all this in ordinary life, but he does it in an unsystematic way, creating contradictory beings. Art consists in working harmoniously upwards from the physical to higher planes. In rituals, through definite acts, the aim is to produce not contradictory but harmonious beings. At present man is not in a position to bring these things into harmony. But for everything man creates in this way on the astral plane there are certain directing beings. So we have a world of elemental beings around us with a king. Among the Indians the king of the gnomes is called Kshiti, the highest of the gnomes; the highest being among the undines: Varuna; the highest being among the sylphs: Vayu, and everything having its consciousness in fire is directed by the king of fire: Agni. In all activity connected with fire, water and so on we have to do with these particular Deva-beings. All the fire we have here on Earth is the substance that is woven out of the beings which belong to Agni. Ceremonial magic is the lowest kind of sorcery and consists in making use of certain specially devised tricks on the physical plane in order to create definite forms and beings on the astral plane. Schools exist today in which ceremonial magic is still exercised. Such usages cause great attraction towards the astral world and very frequently result in suicide, because then a person is almost exclusively active in the astral world and has become unaccustomed to using the physical world for its rightful purpose. He has developed a partiality for the other world and the physical body is often a hindrance.

Now you will also comprehend the connection with fire worship which has appeared in the history of religion. The followers of Zarathustra sought, through the sacrificial fire of the priests, actually to create definite forms on the astral plane. On the Earth today everything takes place physically. But from what has been said, one can see that astral beings are continually created under the influence of our deeds. All deeds are accompanied by astral beings. These are our Skandas which bring about our Karma. But also all physical deeds leave astral beings behind on the astral plane. For instance Cologne cathedral corresponds to a definite being on the astral plane. Through everything that happens on the Earth, when all physical matter is worked over and the Earth has dissolved, through this the next astral Globe will arise of itself. It will simply be there as astral beings, as the effects of all the earlier physical processes. This is why man must continually work with Karma. In his next life he must put right again the grotesque astral beings that he has bungled, otherwise they would produce meaningless creatures for the next Globe. This is Karma that he must rectify. What takes place on a large scale on the Earth, takes place in a small way in man. Let us think of a child. He is wrongly brought up, spoiled with sweets and so on. This not only brings about processes in the physical body but continually imparts them to the astral, so that in fact the astral body also is changed. What one gives physically to the infant goes over into his astral body, it is present in the shape of definite forms. What is thus worked in, is however gradually worked out again. In advanced age the sins against the child take their revenge. These sins remain throughout the whole life and have great importance particularly in the final years. After the middle period a sort of reversal takes place; the astral then works into the physical plane.

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In childhood the foundation of what man will have in old age is implanted into the astral. When a person perceives how he has been sinned against and works upon himself with this in view, then he can eliminate the damage in the astral body, otherwise he will break down in old age under the weaknesses of his childhood. Only what man works into it consciously has a balancing effect on the astral body. If later in life the opposite qualities are not called up consciously, one cannot rid oneself of the failings.

• 73. Rudolf Steiner had explained these concepts to a part of his audience in lectures of October/November 1904 especially 22.10.1904 in Notes on 13 Lectures (Typescript), and 25.10.1904 in History of the Middle Ages (Typescript). Similar presentations are to be found later in lectures 15.9.1907 Occult Signs and Symbols and 17.6.1909 Evolution, Involution and Creation out of Nothing (also contained in The Being of Man and his Future Evolution).

We will give you yet another special example of how one can immerse oneself in the profundity of religious documents and gain an ever greater understanding of what they contain.

If we study our sense organs as they are usually studied, we see that we have the possibility through the sense of smell of perceiving matter itself. Unless this fine substance were given off, man would be unable to smell. What takes place here is a connection with matter itself. The organ of taste is not connected with matter itself, but acts through a process of dissolving and perceiving its effect. Thus we can call taste a chemical sense, because it penetrates into the constitution of matter. The third sense that of sight, has nothing more to do with matter, for it only perceives pictures that are produced by matter. The fourth, the sense of touch, has still less to do with matter as such, for it only perceives attributes of the surroundings in connection with objects, such as warmth and cold; this is a state of matter which is no longer dependent on matter itself, but on what conditions surround it. Hearing is in no way dependent on the air, for we perceive only the oscillations, the vibrations of the air, something which stands in a quite external relationship to what is material. Matter, the air, is only the vehicle for the sound waves.

The lowest perception of matter is smell, then comes taste, then sight, then touch and hearing. We can now ask: What is warmth and cold? It is what is contained in the warmth ether. So the sense of touch perceives the warmth ether, sight perceives the light ether, taste perceives the chemical ether, smell perceives the atomistic or life ether, hearing perceives the air. A sixth and a seventh sense⁷⁴ which will only develop in the future, would perceive water and earth.

We have therefore in our senses a sequence of stages in connection with what we call matter. We will first follow the development of our three lower senses.

The sense of sight perceives by means of the light ether the objects around us. There was however a time when everything was dark. Let us go back to the moment of time when sight came into existence and the outer world as such became perceptible to us. Previously the eye was not yet opened to the outer world. We must imagine the same force which the eye receives from outside in the light ether, pouring outwards from within, streaming out through the eye in the opposite direction. If this were the case the being would illuminate the others around him. This was so at a certain time when human beings possessed eyes like the Cyclops. Illumination was brought about through the out streaming light; this light streamed from within outwards. Then man illuminated, as many sea creatures still do today, the objects around him and his own body. At that time he had no consciousness of his own, but he was solely an instrument for the corresponding divine being, in order to illuminate the world for him. The divine being had no means of seeing the surrounding objects other than human eyes.

When as yet man had no intellect it was possible for the active light of the Godhead to pass through him and illuminate objects. The human being was the mediator for the Godhead. The latter wished by means of light to make the solid objects visible. Because the light passed through him, man himself was formed. Before the light had passed through the human being the Godhead had no need of light, because the objects were not yet solid, but fluid, so that no use could be made of light. That is the condition described in the Bible: ‘And darkness was upon the face of the deep, and the spirit of God brooded on the face of the waters.’ At that time the world was simply water, even gold and silver and the other metals ran, were fluid. When within the water, like blocks of ice, solid objects arose, man separated his membered form and light became necessary. God said: ‘Let there be light and there was light.’ Then it was that man too first received his form. That is the moment when the Light Ether was introduced and the solid element separated off. God said: ‘Let the dry land appear.’ Before that everything was of a watery nature. In the same way as the Light Ether was incorporated into the solid element, so was the Chemical Ether incorporated into the water. Chemical relationships were worked into man when he was still fluid. The chemical relationships according to which today the different substances are combined, were imprinted into the individual. Then we come back into a condition when man and also the whole Earth was still aeriform; the life, or the atomistic ether flowed into him. The life ether was at that time introduced into the world through man.

Now let us once more turn our attention to the condition which existed when God said: ‘Let there be Light.’ The Earth began to densify. Light shone upon it. This was also the time when man began to densify. The earlier forces however had to be retained. Now we have reached the condition when man let the light pass through himself. Then a complete reversal took place. Man began to perceive the light as something outside.

Originally through him there had been introduced into this world:

1. The atomistic or life ether.
2. The chemical ether.
3. The light ether.

Reversal:

3. Perception of the life ether.
4. Perception of the chemical ether.
5. Perception of the light ether.

Now man receives back the light from the world. (Reversal of the spiral.) Formerly he was a source of light, now the light streamed into him. He had become self-enclosed; thereby he acquired consciousness. The light shone into him; man began to let the surrounding world reflect itself in him. The next stage is that he learns to recognise objects with regard to their chemical constitution. He developed sympathy or antipathy for substances, a relationship to the world outside him. Then finally he also gained an inner perception of the atomistic or life-ether.

Through the introduction of light into the world man acquired his solid form. Through the introduction of the chemical ether he acquired a relationship to the world. Through the introduction of the atomistic ether he acquired life. Thus through the eyes he acquired form; through the sense of taste, relationship to the world; through the sense of smell, the nose, life. Jehovah breathed into his nostrils the breath of life.

When we approach religious writings with such ideas we find that the most profound truths have been placed into them. We shall see whether originally these truths were placed into the religious writings as we now have them.

Let us take for example the builder of the Gotthard Tunnel and then a man who describes it. The builder, who actually constructed the Gotthard Tunnel did not need perhaps to possess such a high degree of engineering science in his conscious self, but he actually brought a thought into reality. Such is the relationship between the wise men of ancient times and those of today. At that time they possessed a creative wisdom. Now we have a wisdom based on observation. The creative wisdom is that wisdom which once made man, building up one after another those parts which today the anatomist takes out and describes. The creative wisdom is exactly the same as the wisdom which can be discovered today; it has been placed into the world. In the primeval wisdom man was concerned with the plan of the world. Now you can understand why the mystic has to withdraw into himself. The true mystic must be an investigator of the inner. He attempts to seek out those stages of evolution through which he has been created.

If we were able completely to shut off all light from the eyes and then to create light within us, until the world appeared illumined from within outwards, then we should be able to immerse ourselves inwardly in the creative wisdom and penetrate into everything with inner vision. This has a practical value, for one can remember how in actual fact man has been built up by having passed through the mineral, plant and animal kingdoms: all this is also within him. What is outside in the world is the remains of what man himself once was.

The human heart as it came into being was akin to what had taken place outside. The moment one sinks oneself into the heart, one creates for oneself the surroundings as they were when in the Lemurian Age the heart came into existence. If one concentrates on the activity of the heart, one can conjure up the entire environment of the Lemurian Age when the heart was formed. The Lemurian landscape rises up within us. Whoever concentrates on the heart sees the genesis of the human species.

Through concentration on the interior of the brain, which developed gradually during the Atlantean Age, one sees the Atlantean landscape appear. If one concentrates on the solar plexus one is led to the Hyperboreans. So one travels back into the worlds as they once were. This is no brooding in oneself, but an actual perception of the various organs in their relationships with the world. This is the way in which Paracelsus found his remedies and achieved his cures. He knew that digitalis purpurea came into being at the same time as the human heart. Through concentration on a particular organ, corresponding remedies reveal themselves. Thus do the members of the macrocosm and the microcosmic nature of man stand in relationship to each other.

Now the following is easy to understand. The human being receives warm red blood as do also the higher animals. That is to say, from then on man can separate himself from his surroundings, becoming independent, a whole enclosed within itself. This the fish is not. The fish has the same temperature as what surrounds it. With the warm red blood it became possible for man to develop warmth within himself. Then he was able to separate himself from his environment. Previously he was of the same temperature as his surroundings. What is it that actually occurred?

Let us consider the undifferentiated human organism before the Lemurian Age. There was a uniform temperature over the whole Earth. The state of warmth within man was the same as the state of warmth outside.

Then the inner warmth condition was heightened. This warmth condition signified individual warmth, warmth which was made use of in individualisation; and in the world outside the opposite came about: warmth, fire was distributed. Previously there was as yet no outer fire. To kindle fire in Nature first became possible when fire appeared within man. Since that time there was the beneficent fire distributed outside, and within man the egoistic fire.

And now we have the point of time when fire was withdrawn from spiritual beings for the benefit of man. Human beings drew their warmth from a particular kind of spiritual being—the Agni. Because of this, what was previously there as Fire-Spirit in the world had to withdraw and from then on could only appear from time to time in the form of fire. The Promethean-Saga is based on this fact. The god had lost his previous body and created for himself a new one in the external fire. Here we have an outstanding example of how in a certain way man works destructively on the elemental forces of Nature. Man himself had called forth the element of fire in that he had become an individualised being. This underlies the occult saying that, fundamentally speaking, man works destructively where elemental beings are concerned. This is very far-reaching and makes clear to us how man still today continually creates new conditions, new forces of Nature in his world around him, while he himself progresses in his development. He shapes the structure of the Earth. Fire arose in the Lemurian Age; because of this Lemuria could meet its destruction through fire which man himself had created.

The Atlantean Continent perished through water. The downfall of the Fifth Continent will be brought about through evil. We can observe a kind of retrogression in the following way:

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The next stage—during the Atlantean Age—was the creative work of the human being on his own etheric body. There he had drawn air from his environment into himself. In this way he had so changed his ether body that the conditions of Atlantis had become quite different. During Atlantis the surface of the Earth was at one time only mist, an atmosphere of such a kind that a rainbow would have been impossible. At that time man worked upon the water. In the Lemurian Age he worked upon solid earth, this brought forth fire; in the Atlantean Age he worked upon the water; this brought about light. (it corresponded to the light of our intellect.) Then he worked upon the air.

The Fifth Root-Race will bring man to his downfall through what must be called evil. Then comes the Sixth Root-Race. The Fifth Root-Race is that in which Manas develops on the physical plane.

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In the Old Indian civilisation man lived in a condition corresponding to Manas in a kind of deep trance-like state. There the primeval wisdom was revealed to the ancient Indians by the Rishis. The second revelation took place with the Persians in a condition similar to our deep sleep. In this condition man heard the Word. It was the condition of the Ancient Persian Sleep-trance. ‘Honover’ was the word used by the Persians.

Third revelation: The peoples of the near East, Babylonians and Egyptians, perceived through Manas in picture-consciousness; they had visions or dream-sight.

Fourth revelation: Clear waking-day consciousness was developed by the Semites, the Greeks and Romans. At that time Manas was perceived in clear day-consciousness, as incarnated man, Christ Jesus.

So with the ancient Indians we find the trance of the physical body. With the ancient Persians we find the deep sleep of the etheric body. With the peoples of the Near East we find the picture consciousness of the astral body, with the Semites, Greek and Roman peoples the waking consciousness of the ego.

Now in the Fifth Sub-Race man does not perceive the changing stages of Manas, but this Race sees as the highest stage the psychic experience of concepts as such. Our Sub-Race has developed the psychic Manas, the usual scientific knowledge.

The Sixth Sub-Race will develop a Super-psychic Manas. What with human beings today is merely a kind of knowledge will become actual reality, a social force. The Sixth Sub-Race has the task of permeating society in a social way with everything which has been produced by the preceding stages of evolution. Then for the first time Christianity will come forth as shaper of the social order. The Sixth Sub-Race will be the one which is the germinal foundation for the Sixth Root-Race. The Fifth Root-Race is descended from the original Semites, from the Fifth Sub-Race of the Fourth Root-Race. This people developed the individual ego which produces egoism. Man owes his independence to the original Semites. Man must first find himself, but then again must also surrender himself He must surrender himself to what makes thought a reality. The Sixth Sub-Race is destined to replace blood relationship with Manas relationship, relationship in the spirit. Thinking which is altruistic will develop the predisposition to the overcoming of egoism.

The Seventh Sub-Race will be a premature birth. It will make outwardly real too soon and too strongly what has come forth from Manas.

In the Sixth Sub-Race the predisposition will be given for the overcoming of egoism, but in such a way that the balance is held between selfhood and selflessness. The man of the Sixth Sub-Race, will neither lose himself in what is outside, nor shut himself up in what is within. With the Seventh Sub-Race a kind of hypertrophy will come about. Man will then pour out what he now has within him: his egoism. On the other hand the members of the Sixth Sub-Race will hold the balance. The Seventh Sub-Race will harden egoism. Later the English-American people will be projected as something rigidified into the Sixth Root-Race, just as today the Chinese are a rigidified residue of the Atlantean Age, the Fourth Root-Race.

World-egoism proceeds from the Anglo-American Race. From that direction the whole Earth will be overlaid with egoism. It is from England and America that all the discoveries come that will cover the Earth like a network of egoism. So it is from there that the whole Earth will be covered by a network of egotistic evil. But from a small colony in the East [The Slavonic peoples.] there will be developed, as though from a seed, new life for the future.

The English-American civilisation consumes European culture. The sects in England and America represent nothing other than the most incredible conservation of what is old. But such Societies as the Salvation Army, the Theosophical Society and so on, come into existence just there, in order to rescue souls from decadence, for race evolution does not run parallel with soul evolution. But the race itself is going towards its destruction. Within it is the seed of the evil race.

In the Fourth Sub-Race work was performed as tribute (Slave Labour).
In the Fifth Sub-Race work is performed as a commodity (sold).
In the Sixth Sub-Race work will be performed as an offering (free work).⁷⁵

The economic needs of existence will then be separated from work: there will be no more personal possession, everything will be owned in common. One will no longer work for one's personal existence, but will do everything as absolute offering for humanity.

• 74. Compare with lecture 9 and the development of the pineal and pituitary glands.
• 75. See Anthroposophy and the Social Question which appeared at about the same time in the periodical Luzifer-Gnosis.

We will now throw yet more light on the hidden working of Karma and consider the Karmic relationships between peoples and individuals. Those who take earnestly the principle of not looking at the world materialistically, but who seek for explanations out of the spirit will understand this.

We have learned from history that illnesses which previously did not exist make their appearance in the course of evolution. So today, to begin with, we shall hear something about the origin of such illnesses as are connected with epochs and peoples.

We shall understand this from out of the spirit. The explanation the doctor gives is that this or that illness is caused by bacilli. We must however ask: where do the bacilli come from? They are just as much incarnated living beings as man. Of those beings too which act as disturbers of human life we must ask: Where do they come from? What has brought them into their present material existence? What were they before they incarnated?

Let us suppose, for example, that some nation or race is in its decline, is moving towards its downfall. It puts up a resistance. This resistance to its downfall is a spiritual expression of something that lives in the astral body of the nation in question. Were such a decline to concern only that which was to come to an end, then the feeling engendered would have no special effect upon others in the world. Let us assume however that it comes in conflict with another nation, plunging it into fear and anxiety and thus sets up a reaction in this other nation. Then we have a two-fold situation: the nation suffering decline, and what arises out of the confluence of the disturbance of the one people fighting against their own decline, and the fear and alarm of the other people. This is something lasting.

Let us take a particular case: the Mongolian onslaughts of the Middle Ages, when the Mongols came into conflict with the Europeans, spreading among them fear and alarm. Such fear and such alarm are then present in the peoples in question. When one looks at these attacking hordes, of which the Mongolians are the last, placing oneself in the mood of all these mediaeval peoples, one sees how the desperation of the last branches of the Fourth Root-Race and the fear and alarm engendered in the Europeans created spiritual forms. If such an onslaught were to be met with courage and love, then the putrefying substance would be dissolved. But fear, hate and alarm conserve such decaying forms and these provide a source of nourishment for beings such as bacilli. Later they incarnate in those material forms suitable for such an incarnation. Thus the decaying substances embedded themselves in the fear and alarm of the European peoples as seeds of decay. These are minute living beings. In this way arose the mediaeval disease, leprosy. It arose out of the decaying substance of the declining Mongolian peoples.

What then is the origin of those disturbers of human physical nature? They come from earlier spiritual causes, from sinfulness. This is Karma as it manifests in national communities. From this you can estimate how the moral life of a nation conditions the external life of the future. It lies in the power of a nation to care for its physical future through a corresponding moral life in the present.

All the European esoteric schools say that all the bacterial illnesses of modern times have a similar origin. The illnesses caused by bacilli are traced back to their spiritual origin. This is an esoteric tradition among the Rosicrucians and in other esoteric schools where these things are taught. A fundamental teaching exists in small circles of esoteric schools, the content of which is that in the seventies quite definite battles took place in the astral world which caused things to take a better turn, even though ... [Gap in text ...]. These events are called the battle between the hosts of the archangel known to Christian esotericism as Michael and the hosts of the god Mammon.⁷⁶ Mammon is, on the one hand, the god of hindrances, who places destructive, hindering things in the path of progress. On the other hand one sees in this god Mammon the creator of quite definite forms which work disturbingly in human life just in the sphere of infectious illnesses. Certain infectious illnesses, unknown in earlier times, are brought about by the god Mammon.

We can estimate to what degree the esoteric schools must rouse a progressive thinking in the inmost depths of the human being when one realises that the actual source of these modern illnesses is nothing other than a retrogression, the longstanding conservatism of the so-called upper classes as opposed to the poverty-striken lower classes who are striving towards a new ... [Gap in text ...]. They are hindered, held back by what the god Mammon brings about. We find two forces confronting one another: the sentimental world of the declining upper classes, who like to preserve antiquated conditions, and the feeling of hatred in the lower classes—an astral life projected against the others by the masses. In this opposition esotericism again sees decaying substance and therein the cause of modern infectious illnesses. Whoever sees into these things will of course not take them as a reason for opposing modern medicine with its external remedies. But a real improvement will never come about through these external methods.

What will come about later always reveals itself in advance through esoteric knowledge. This consists of rightly perceiving how the morality of the present day can lead to better health in the future. One can judge from this how profound was the perception of those who introduced the Theosophical Movement into the world. It arose out of the knowledge of such relationships. It was foreseen that the threat of the War of All against All would take on ever more menacing forms. The things that must come about fulfil themselves with an inner necessity, just as events in the East develop like a fire there where there is especially inflammable material.⁷⁷ It would be senseless to wish to arrest such things. The appropriate and serviceable means to avert the War of All against All was sought by the Theosophical Movement through the spreading of the axiom of brotherhood. For brotherhood dissolves what streams into the world as means of decay, as hate. For as regards races we find ourselves on a downward path. If one were to believe that this downfall could be delayed and contained by hatred, not resolved by love, then naturally the very worst would follow. The Theosophical Movement would overcome this decline by love. Its founders know that the Theosophical Society is not only a remedy, but the source of the development of humanity as it goes into the future.

So one sees how the physical is a result of what preceded it spiritually and how in particular circumstances people have it in their power, through knowledge of certain relationships, to connect the physical with its spiritual origin. For example, if one knows how a particular illness is connected with particular feelings and emotions, he knows that by calling up these feelings he can also call up the illness. The black magician can make use of this knowledge to destroy the people. The deep occult truths can therefore not be taught to everyone without due consideration, for it would immediately bring about a sharp demarcation between good and evil. This is the danger inherent in the spreading of occult teachings, for no-one can be taught how to make people well, without at the same time learning how to make people ill. Where occult teachings have penetrated more into certain peoples such things have happened. There are districts in the East where one can hear true reports that there are sects who make it their task to produce definite illnesses. Thus we penetrate to an ever greater degree into the understanding of the ways in which the material arises out of the spiritual.

Now we will try to survey somewhat longer periods of time. We know that today there is a beautiful complementary interaction between everything that exists as animal life and the plant world. The plant makes use of carbon for itself and breathes out oxygen, thereby creating the source of life for all creatures in its surroundings who need to breathe. This source arises from the plant world. All that breathes today is there through the action of this mysterious workshop of the plant world. From this we can form a concept of how Worlds go under, how the World which preceded our Earth passed away. On the Old Moon breathing did not exist as it does now in human beings and animals. A quite different process took the place of the breathing process on the Old Moon. We can form a picture of the earlier process when we look at something remaining over from this time: the varying warmth of animals which develop the same temperature as their surroundings. On the Moon there was warmth or fire breathing. The inhaling and exhaling of fire or warmth corresponded at that time to the present day inhaling and exhaling of the air. In the middle of the Lemurian Age the breathing process began to take on the form it has today.

The spiritual process of the embedding of the Monad in the lower man finds its material reflection in breathing. Breathing signifies the inhaling of the Monad. In Hatha Yoga therefore the pupil goes through a breathing process. He regulates rhythmically what man has today as a natural process in order to bring breathing under his control. Just as before man advanced to this process of breathing, he inhaled and exhaled warmth, transforming this into the circulation of the warm blood, so the pupil of Hatha Yoga seeks to form the breathing process into something inward, to bring it inwardly under his control. The Hatha Yoga rules signify the transformation of the breath into a process that does not go from within outwards, but is inwardly regulated, just as today the circulation of the blood is also inwardly regulated. In the case of animals with variable temperature the process of blood circulation has the same relationship to that of human beings as the breathing process of the Hatha Yoga pupil. Behind all these things lie deep thoughts concerning evolution which ought to be the foundation of real processes.

What today is usually not understood is that in the air there is something spiritual. When there was still a consciousness of this, spirit was called: Air, Wind = Pneuma. Pneuma means a current of air and also the soul-spiritual. This terminology stems from times in which one still had a consciousness of the true connections. Let us now take the fact that on the predecessor of our Earth (the Old Moon) certain beings had evolved beyond the stage of the human evolution of that time. These were the Luciferic beings. When one considers these beings one must say: They did not live in an environment such as the Earth has today. They could not breathe air, thus they could not take in the spirit, for the taking in of spirit corresponds to the breathing of air. They were obliged to carry out in the warmth-principle what today takes place in the air. We differentiate on the Earth seven conditions of the physical: Firstly Life-ether, Secondly Chemical-ether, Thirdly Light-ether, Fourthly Warmth-ether, Fifthly Air, Sixthly Water, Seventhly Solid. Thus the Luciferic Beings had to carry out in warmth what man today carries out in air. Now you can understand that owing to this, these Beings who gave man his separate consciousness, his independence, are in a certain sense connected with fire. For this reason, when they make their appearance, it is connected with a certain craving for everything that manifests in man as heat, as fire. The craving attaches itself to man's individual warmth. So the donors of knowledge and freedom are bound up with something which seeks to incarnate in the element of warmth in man in a similar way to how this happened on the Old Moon. This is the connection between knowledge and birth and death, illness and so on in the world. With knowledge, birth, death and illness came into the world. This was the price man paid for knowledge. We see therefore also the connection between certain heat phenomena and illness, namely fever. This is the origin of fever. Traditions of this lingered on into the 19th century.

In the earlier Planetary conditions, the forerunners of our Earth, we had not to do as yet with human beings, animals, plants and minerals as they are today. At that time beings existed who had not yet descended so deeply as present-day animals, nor yet ascended so high as present-day man. At that time plants did not exhale oxygen. Oxygen, this breath of life, did not as yet exist. Only with the coming into being of our plant kingdom did nitrogen become mingled with oxygen. The Moon was surrounded by an atmosphere of nitrogen. In the second half of this previous Planet the beings did certainly already strive towards such forms as could breathe, which were endowed with lungs and so on; but only in our present Earth-Cycle did the plant kingdom evolve as it is now. The animal beings then developed the organs of breathing. They pushed the plant kingdom a stage lower, in order that it should provide oxygen for breathing.

These processes on the predecessor of our Earth had to be followed by a condition where life in the same form was no longer possible. The form had developed into something else and needed a new Planet. The preceding Planet had to meet its end; everything living suffocated. Thus do the Planets with their life perish, and from what has been prepared a new life evolves in the body of the Mother Planet. This is how the decline and uprising of Planetary evolution is to be understood.

Just as man previously had the other kingdoms within himself, so today he still has the evil in his Karma within him. This he is now working out of himself. In the future good and evil will be there in external forms, a race of the good and a kingdom of the evil side by side. At that future time the human countenance will appear in transfigured form out of the separated, downward-thrust evil of animality. Let us think of the transfigured human countenance that today slumbers like a riddle in animal matter, separated from the animal evil and represented symbolically. You can represent it to yourselves in no better way than in the great intuition of the Egyptian Sphinx. This not only points back to the past, but it also points towards the future. Not for nothing did the old Egyptians place the Sphinx in front of the Temple of Initiation. Initiation is the implanting of the secret of the future into human souls. At the entrance to the Temple it was through the Sphinx that the milieu for initiation was already created.

What outwardly is the body of oxygen is inwardly the Monad. As soon as oxygen appeared on the Earth the Monad had the possibility of incarnating. It is an attempt to possess the Monad when the pupil breathes in much oxygen and endeavours to retain it. Oxygen is not only something externally material. One must examine oxygen in the light of its spirit. Thus outwardly we have oxygen and inwardly the Monad. Oxygen therefore in the Lemurian Age formed the body for the descending sons of Manas.

• 76. See later and more detailed presentations in for instance The Fall of the Spirits of Darkness. October 1917. (Typescript)
• 77. Refers probably to the outbreak of the Russian revolution of 1905 following the end of the Russo-Japanese war of 1904/05. See lecture 12.10.1905 The Present Situation of the World. War, Peace and the Science of the Spirit (Anthroposophic News Sheet Volume 1 3, Nos. 35 – 40).

Today in connection with the previous lecture some aphoristic remarks will follow concerning the different races. First however attention will be drawn to certain things, the reasons for which only appear in a few books.

The so-called laws of nutrition in the various civilisations appear at first to be very arbitrary. This is not so however, they are born out of knowledge and wisdom, but we must strictly bear in mind that our present-day humanity is not at all in a position to be able to follow such matters as we now wish to deal with. They will nevertheless provide a basis for certain laws of social life. Of course no one should believe that one immediately becomes an adept simply by going over to vegetarianism and so on.

Among oriental peoples there is a certain way of practising the art of healing in which the doctors attach the greatest importance to the nourishing of their own physical body.⁷⁸ In places where the old spiritual life still exists, there are those who have become healers by following a diet consisting exclusively of milk. They are quite clear that because they exclude everything else they gain certain healing forces within themselves, especially in the treatment of so-called mental illnesses. They have their special methods. They know for certain that when they only take milk they then develop quite definite forces.⁷⁹

Let us be clear about the intuition upon which this depends. This profound intuition can be understood in the following way. We know of a definite happening in human evolution. In the middle of the Lemurian Age the original human element divided into an ascending humanity and an animal kingdom. With this is bound up the fact that the forces which the Earth still had when it was united with the Moon also divided and a part of the same separated with the Moon from the Earth.

Let us think of the time when the Earth was still united with the Moon. Man then stood at quite a different stage of development. He already had warm blood, but was not yet divided into two sexes. It was with the separation of the Moon that this division is to be observed, so that when today you look up at the Moon you can say: It is your separation from the Earth that has brought it about that the power of human reproduction has divided into two parts. There was also a time on the Earth in which humanity was directly connected, was merged together with what was animal, and was also nourished by the animal. This kind of nourishment cannot be easily understood by those lacking the power of clairvoyance. We can however form a conception of this when we observe the normal manner of nourishment of mammals, which feed their young with their own milk. With the division of the power of reproduction this kind of nutrition also appeared. Earlier human beings could absorb food substance just as today the lungs take in the air. At that time threads of suction connected man with the whole of Nature around him, somewhat in the manner in which today the embryo is nourished in the body of the mother. This was the old form of nourishment on the Earth. A relic of this is the suckling of mammals, and milk is like the nourishment mankind took in Pre-Lemurian times. It is the old food of the Gods, the first form of nourishment on the Earth. At that time the nature of the Earth was such that everywhere this nourishment could be sucked from it. Thus milk is a product of the first form of human food. When the physical constitution of man was nearer to the divine he sucked milk out of his surroundings. Occultists know how man is connected with Nature.

The taking of milk is a transformation of a primeval form of nourishment. Man's first food was always milk. In the saying: ‘The milk of human kindness,’ this expression is used intentionally. We must ask: How was it originally brought about that milk, as it then was, could be sucked out of the Earth? The Moon forces in the Earth made this possible; like an all-pervading bloodstream they permeated the entire Earth. But when the Moon departed these forces could only be concentrated in special organs of living beings.

The occultist calls milk: the Moon-food. Sons of the Moon are those who nourish themselves on milk. The Moon brought about milk. It has been verified that the Oriental healers, who only live on milk, again absorb the original forces which were on the Earth when milk still flowed in streams. They said: These are the forces which brought mankind into existence. These productive forces must also be health bringing, so we ourselves gain the power to further health, when we only take milk and exclude everything else.

Let us transfer ourselves into the pre-Lemurian Age. Then the condition prevailed when milk was sucked out from the surroundings. A condition arose when milk became the general nourishment for mankind, and then the condition when nourishment was provided by the mother's milk. Before the time when milk was imbibed from Nature, there was an Age in which the Earth was still united with the Sun. There then existed a Sun nourishment. Just as milk has remained over from the Moon, products have also remained over which gained their maturity from the Sun. Everything irradiated with sunlight, blossoms and fruits of the plants, belongs to the Sun. Formerly their growth inclined towards the centre of the Earth when it was united with the Sun. They planted themselves into the Sun with their blossoms. When the Earth separated from the Sun they retained their old character: they again turned their blossoms towards the Sun. Man is the plant in reverse. That part of the plant which grows above the Earth has the same relationship to the Sun as milk has to the Moon, is therefore Sun-food. Side by side with milk nourishment there arose a kind of plant nourishment, namely from the upper parts of the plant. This was the second form of human food.

Thus when the Lemurian Age was approaching its end two human types faced each other: the one kind, the Sons of the Moon, who bred animals and nourished themselves from what the animals produced, from their milk; and a second kind who fed on plants, on the produce of the Earth.

This fact is portrayed in the story of Cain and Abel.⁸⁰ Abel is a shepherd, Cain a tiller of the soil; Abel represented the Moon race and Cain the Sun race. This allegory is very profound. Occult teaching reveals this in a somewhat concealed way. That divine being who gave man the possibility of becoming a Moon-being, nourishing himself with the transformed Moon food, was called by the Jewish people ‘Jehovah’. He was the nourishing force of Nature; this flowed towards Abel and he took it from his flocks. It was a falling away from Jehovah when man went over to the Sun-food. This is why Jehovah would not accept Cain's offering, because it was the offering of a Sun-food.

When we go back into the most ancient times we find no nourishment at all except milk, the food which man receives from living animals. This is the first form of nourishment as it still is now in the first weeks of life, and the Eastern healer relates this form of nourishment to the saying: ‘If you do not become as little children, you cannot enter into the kingdom of heaven.’ All these things have their significance.

Now we come from the Lemurian to the Atlantean Age, to the peoples who lived in the region of the present Atlantic Ocean. With the Atlanteans something new appears. They began for the first time to eat food that was not taken from what is living, but which came from what was dead. They consumed what had yielded up life. This is a very important transition in human evolution. Through the fact that human beings nourished themselves from the lifeless it became possible to make the transition to ego-hood. This feeding on what is dead is rightly connected with the desire for the ego. Man became independent through eating what is dead. He took the lifeless into himself in various forms, at first in the case of the developing hunting peoples who killed animals. Later, peoples arose who ate, not only what was ripened by the sun, but what ripened below the surface of the earth. This is just as lifeless as the dead animal. Everything living in the lowest part of animal nature, what is saturated with, blood, has turned away from the Moon-force. The Moon-force itself is still in milk, which is connected with the life-process, whereas man absorbs the forces of what is dying when he eats what is dead. Equally dead is that part of the plant that grows below the surface of the Earth, that is not shone upon and warmed through by the life principle of the Sun. Thus there is a correspondence between the root and the blood-saturated body of the animal.

Later another form of food was added which did not exist earlier. Man introduced into his food what was purely mineral, what he took out of the Earth, salt and so on. In his food therefore he passed through the three kingdoms. This is approximately the course which the Atlantean civilisation passed through in regard to nourishment. Firstly came the hunting peoples, then the farming peoples and thirdly the development of mining, which brought to light what is under the Earth.

All these things represent a turning away from the actual force of life or production. The dead animal is separated from life. That part of the plant which is in the soil is also separated from life. Everything of the nature of salt is the dead nature of the mineral kingdom, that remains over from the past.

Now we come to the fifth human race. The drinking of milk and the eating of fruit continued; other things were added as something new. In the Fifth Root-Race the most outstanding addition is what was gained from minerals, that is to say, by means of a chemical process. This is indicated in Genesis. What is it that was gained by means of a chemical process? There is an ascent in evolution, chemistry is applied to plants, to fruit. Out of this wine arose. This did not exist on Atlantis. Therefore the Bible tells us that Noah, the original ancestor of the post-diluvian race, became intoxicated by wine. By means of a mineral-chemical process something was produced from the plant kingdom. Wine then played a special role in the whole of the Fifth Root-Race. All initiates from the beginning of the Fifth Root-Race had taken over their traditions from the time of the Atlantean Race, when there was as yet no wine. The Indian, Persian and Egyptian initiates had no need of wine. What played a part in the sacred rituals was exclusively water.

With the Fifth Root-Race wine made its appearance, in which the mineral treatment of the plant had to play its part. The first three Sub-Races were repetitions of what came earlier. The Fourth Sub-Race was the first to develop the new, which was to appear in the Fifth Root-Race. A certain sacredness was claimed for wine. In this connection cults emerged in which wine played a part (the cult of Dionysos). A wine-god even appeared.

This had gradually been prepared for in the development of humanity. Wine had first made its appearance with the Persians. Here however wine was still something quite secular. Only gradually did it find its way into ritual, into the Dionysos-Cult. The Fourth Sub-Race is the one which first brought forth Christianity and also the one which seven hundred years earlier announced its mission through the Dionysian dramas. These first took wine into the sphere of the cult. This fact was portrayed in the most wonderful way by that evangelist who knew most about Christianity: St. John. He describes at the very beginning the transformation of water into wine, for Christianity came at first for the Fourth Sub-Race of the Fifth Root-Race. A teaching was needed which makes sacred what had to come about on the physical plane. Wine cuts human beings off from everything spiritual. Whoever takes wine cannot attain the spiritual. He can know nothing of Atma, Buddhi and Manas, of what is lasting, of what reincarnates. This had to be. The whole course of human evolution is a descent and a re-ascent. Man had to descend to the lowest point. And it was in order that he should come right down onto the physical plane that the Dionysian Cult made its appearance. The human body had to be prepared for materialism through the Dionysian cult; this was why a religion had to appear that changed water into wine. Formerly wine was strictly forbidden to the priests, they could experience Atma, Buddhi and Manas. Now a religion had to come about which led right down onto the physical plane, otherwise human beings would not have completely descended. This religion which led them downwards had to have an outer manifestation, a manifestation that was turned away from Atma, Buddhi and Manas, from reincarnation, and only drew attention to what was of a general nature. The next thing will be that wine is again turned into water.

If at an earlier time water had not changed into wine, man would not have received everything which is in this earthly vale. At the beginning of St. John's Gospel in the description of the changing of water into wine at the marriage in Cana, we are shown how Christ took into account what was there. But he also reckoned with the future, through the fact that for his part He inaugurated the Sacrament of the Last Supper. The Last Supper is the greatest symbol of the One who began this stream of civilisation with the Fourth Sub-Race. Being indeed the true ‘Son of Man’, who descended to the greatest depths in order to rise again with the greatest power, He had to hold to what was there and show mankind how the physical constitution of the race was connected with His mission. If humanity were to ascend again it was necessary for them to have a symbol leading once more from the dead to the living: Bread and Wine. In the occult sense, bread is what only comes about when the plant has been killed. Again, wine comes about when the plant has been killed, but then further treated with mineral substance. When one bakes the plant one does the same as when one kills the animal. When we draw wine from the plant kingdom in a certain sense we do the same as when we bleed the animal. Bread and wine are there as the symbol of the Fourth Race. What should develop in the future is a further ascent from plant to mineral nourishment. Bread and Wine must again be sacrificed, must be given up. Thus as Christ appeared in the Fourth Sub-Race he pointed to Bread and Wine: ‘This is my Body; this is my Blood.’ Here He wished to create a transition from animal nourishment to plant nourishment, the transition to something higher.

At that time there were two classes of human beings: Firstly those whose nourishment was flesh and blood; these are the pre-Christian people with whom Christ in no way concerned himself. Secondly those who only killed plants, who drew from plants their blood: people who drank wine and ate bread. With these He was still concerned; they are the forerunners of that humanity which will exist in the future.

The significance of the Last Supper is the transition from nourishment taken from the dead animal to nourishment taken from the dead plant. When our Fifth Sub-Race will have reached its end, in the Sixth Sub-Race, the Last Supper will be understood. Even before this it will be possible for the third form of nourishment to begin to make its appearance, the purely mineral. Man himself will then be able to create his nourishment. Now he takes what the Gods have created for him. Later he will advance and will himself prepare in the chemical laboratory the substances he will require.

So you see that all these things arise out of deep intuitions. When with the old Eastern peoples we find all kinds of instructions about what should be eaten, these are not actually laws, but stories: You should not expect the effect of substance to be other than they are.

That which Christ killed, which was actually sacrificed after he had partaken of the Last Supper, is the physical body. This dies. For the whole of humanity this will die. Towards the middle of the Sixth Root-Race, in the last third, there will no longer be a physical body. Then the entire human being will again be etheric. It will pass over into the finer substance. But this will not happen if man himself does not bring it about. For this he must first pass over to the nourishment which he prepares in the laboratory. So that man, in so far as he no longer takes his nourishment from Nature, but gains it from his own wisdom, from the God within him, so far does he also hasten. towards his own deification.

When man begins to nourish himself, the foundation will also be laid for something higher, that is, self-propagation. He will gradually create life for himself out of the mineral world.

This is the great progression of human evolution. What the natural scientist knows today is only a fraction of the great cycle.

With Saturn we come into the Mineral Age. In the Atlantean Epoch, through consuming what was dead, preparation was made for what was to bring about egoism. From the original Semites up to the Fifth Sub-Race, the human ego was very gradually developed. In the Sixth Sub-Race of the Fifth Root-Race the ‘I’ will again reach a higher stage of development. This means that we stand before a new so-called spiral of existence. The previous spiral began in the time when the original Semites laid the foundation for the present Root-Race.

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It is to the original Semite civilisation that we owe everything that has existed up till the present time. But now there begins a new impact with the Slavonic Peoples which will lead into the future. A kind of break with the past will be brought about by a people who will introduce a new impulse into the world. This is working as hidden spirituality out of the Russian peasantry. It will form the second part of the coming spiral. At the present time a certain culture is in process of destruction and a new one is being prepared. It is being prepared in the West and will come to fruition in the East. But the Old must activate the New. Wherever in our time we have new impulses these are germinal, awkward, unskillful. On the contrary the Old is clear-cut, but has a critical, destructive character. It was the Semitic Race which gave birth to the bearers of the Old Culture, who are the bearers of what spirals within the spiral.

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All these have something Semitic about them. Examples: Lassalle, Marx. The spiral turns inwards. A continuation from here is not possible. Now a leap must be made as though from one shore to another, to the spirituality of the future culture of the East. This is a completely new impulse.

What belongs to the future is as yet unformed and naturally infiltrated by the old. Haeckel is a man who swims in midstream and is pulled by both spirals. The first part of Haeckel's ‘Weltritsel’ (Riddles of the World)⁸¹ is positive, elementary Theosophy: the second part is negative and altogether destructive. This is a double spiral (Wirbel).

We can also observe these contradictions in the Socialism of the East and the West. The Socialism of the West is a Socialism of production; that of the East is a Socialism of consumption. One who orders the social life in the direction of production reckons with possessiveness, with egoism. He who reckons with consumption turns his attention to what others require from him; he bears in mind his fellow men, reckons with brotherhood. The socialism of production—Marx, Lassalle—only bears the worker in mind, in so far as he is the producer. In the East the consumer is placed in the foreground, as for instance with Kropotkin, Bakunin, Herzen. You can see things building up to a climax if you follow Kropotkin. He had an immediate understanding of the principle of helpful interaction in the case of animals. The socialism of the West is entirely built up on strife. Thus do the currents of World evolution play into one another.

• 78. Later Rudolf Steiner spoke on this subject from many different angles especially to the workmen engaged on the Goetheanum building. See Rudolf Steiner on Nutrition and Health and Illness.
• 79. These are the words according to Mathilde Scholl. Marie Steiner's notes, on the contrary, report that the old healers ‘call up in themselves psychic means of healing mainly for psychic illnesses’.
• 80. Rudolf Steiner interpreted this allegory in different ways especially in lectures in 1904 and 1905 in connection with the Temple Legend. Die Tempel legende und die Goldene Legende. The only ones translated are Concerning the Temple Lost and Found 15, 22, 29 May, 5 June 1905, (Typescript).
• 81. See lecture 5.10.1905 Three Essays on Haeckel and Karma.

Our Fifth Root-Race, the present Post-Atlantean humanity, was preceded by that of Atlantis, on the now submerged continent between Europe and America. The Atlanteans can in no way be compared with the human beings who today inhabit our Earth Globe. For even the remnants of that old race have learnt a variety of things from the later inhabitants of the Fifth Continent and we are therefore unable to reconstruct from them the conditions of that civilisation. At the beginning of the Atlantean civilisation there were no tools. By means of clairvoyant forces it was possible for the Atlantean to make the earth serve his needs. The preparation of metals for such uses only appeared towards the end of the Atlantean Epoch.

A small group was separated off from the population of Atlantis, just as now in the Theosophical Society a separation should once again take place. It was their task to carry over a new civilisation into the Fifth Root-Race. You would find the place where those who were chosen lived, a small colony, in present England and Ireland. At that time this was where the original Semites lived. They were the first people who were in a position to think with their intellect. All the ideas of the Atlanteans were still of the nature of pictures. The rounded shape of the front of the brow, the formation of the part of the brain on which thought depends, first appears with the population of the original Semites, who were in no way similar to the present Semitic race. This original Semitic people who, one can say, discovered thinking, journeyed through Europe into Asia and there founded a civilisation. They formed the Fifth Sub-Race of the Atlanteans. The seven Sub-races of the Atlantean RootRace were as follows: Firstly the Rmoahals, secondly the Tlavatlis, thirdly the original Toltecs, fourthly the original Turanians, fifthly the original Semites, sixthly the original Accadians, seventhly the original Mongolians.

The Fifth Root-Race therefore arose from the Fifth Sub-Race of the Atlanteans. When we look towards Asia we find there as, the First Sub-Race of the Fifth Root-Race, the Ancient Indian race, that people who later journeyed in a more Southern direction and there became the ancestors of the later Indians. The most essential characteristic of this ancestral race, who had travelled towards the north of India, was that it developed no real sense for material culture. It possessed spiritual vision of the highest order combined with a completely undeveloped sense for the material. The ancient Indians were turned away from the world; their souls were completely similar to the Atlanteans, in that they were able to develop a superlative, glorious picture world. Through the practise of Yoga, working from within outwards, they later evolved what today seems to us a learned conception of the world. Of this, what has been handed down as external tradition, only fragments remain. The Vedas and the Bhagavad Gita no longer give any real picture of the mighty conceptions of the Indians, but only echoes. In the Vedanta philosophy also there is only an abstract remainder of the original teaching of the Indians, which was handed down by word of mouth.

Think of the faculty which appeared in the later Kabbalistic teaching in a form which elaborated matters in minute detail with subtle intricacy, think of this faculty applied to lofty cosmic thoughts. When later the Jew was able to apply thought to such things in the Kabbalistic teachings, it followed that the later Jewish occult teaching was only a decadent reflection, an echo of that finely articulated thought system of the primeval Indians. And what the teaching of the Brahmans became is by no means only religion in the sense of later systems, but knowledge, poetry and religion in a single great whole. All this was, as it were the finest flower, the extracted essence of what had developed in the old Atlantean civilisation.

The Europeans also came over from Atlantis to Western and Central Europe and here there developed a quite different teaching. Groups of people settled who were not yet advanced enough to be chosen to found new civilisations, but yet possessed in germinal form what in India came to expression in so magnificent a way, but which here remained at a much earlier stage. What had its start in Europe moved ever further and further towards Asia. A common teaching formed its foundation, but in Europe this remained at a somewhat primitive level.

The Indian teaching was expressed in the Vedas. ‘Veda’ means the same as ‘Edda’, only the content of the Vedas is more finely developed than that which remained here in Europe in a more primitive form as the Edda, which was only written down at the end of the Middle Ages. We must realise that this great primal spiritual teaching underwent a certain modification brought about by the migrating peoples. Its original greatness consisted in grasping the mighty divine unity which was recognised by the spiritual vision of the (ancient) Indians. This was no longer so with the next, the (ancient) Persian Race. In the wisdom arising from this primeval Indian vision the concept of time was almost entirely absent. It was with the Second Sub-Race, the ancient Persian, that the concept of time made its appearance. Time, it is true, was recognised by the Indian but was more uniform; the concept of history, the progression from the imperfect to what is more perfected, was lacking. Thinking was governed by the idea that everything has emanated from divine perfection.

Persian thinking was governed by the concept of time. Zervan Akarana is one of the most important Divinities of the Persians and this is in fact Time. How did one arrive at the concept of time? Whoever seeks above all the primal unity of the Godhead, as in the case of the ancient Indians, must conceive it as the absolute Good. Evil, the imperfect in the world, was for the ancient Indian nothing but illusion; ‘illusion’ was a very important concept. These ancient people said: Nothing whatever exists in the world that is imperfect and evil. If you believe that something evil exists, you have not looked at the world in a way sufficiently free from illusion. Rust, for instance, which eats into iron, is elsewhere very beneficial: you must only consider where it is. When you look at a criminal through the veil of illusion, he will appear to you as such; if however you turn away from illusion you will realise that there is no such thing as evil.—This teaching is inwardly connected with a turning away from the world.

It was otherwise with the Second Sub-Race. There, with the earliest of the Persian peoples, the Good was given a particular place in the World-process, was regarded as the goal. It was said: The Good must be sought for. The world is good and evil, Ormuzd and Ahriman; and what conquers the evil is Zervan Akarana, Time. This is how good and evil came into the early Persian world-conception as the principle of evolution. The Zarathustran teaching rests on the placing of evil in the world, and on the time-concept. Man is placed into life in order to conquer evil. This conception is connected with the fact that the Second Sub-Race was not one that was estranged from the world, but worked within it. Active, productive in various branches of human work, attention directed to the outer world, concerned as to how someone could himself create good out of the world: this was the Second Sub-Race. With the Persians therefore a whole company of Gods makes it appearance; not characteristics of one God, but a plurality of Gods; because the world, if not regarded as illusion, but as reality, presents a plurality, a multiplicity. The Gods which were venerated there were more or less personal-spiritual Divinities.

The earliest initiates, who founded the ancient Indian teaching, were also the teachers of the Second Sub-Race, the ancient Persian Race. Here they adapted the whole teaching to a working people. They created that religion which was brought to fruition by the various Zarathustras.⁸²

A further initiation advanced towards the Near East: to Egypt, to the Babylonians, Assyrians, Chaldeans, these forefathers of the Arabs. There the Third Sub-Race was developed. This Third Sub-Race was such that it now sought to bring both directions—the inner nature of man and the outer world—into harmony with each other. Whether you look for the fundamental conception of this Third Sub-Race in Chaldea or Egypt, everywhere you will find a pronounced awareness of the connection between human work and the forces of Nature. This is an essential difference when compared with the Persian Race. In Persia you have two powers, the good and the evil, which do battle with one another. Now man tries to bring the different nature forces or beings into his service. What developed as Persian religion was mainly built up on human morality and industry. Now in the Third Sub-Race the consciousness developed that one does not master nature only by means of bodily strength and moral behaviour, but best of all through knowledge. In those lands where a skillful agriculture was pursued as in Egypt and Chaldea, there developed a co-ordination of heavenly-spiritual powers with what was carried out by human work. Knowledge of the meteorological environment and the heavenly bodies evolved there. Strength for work was sought for in the knowledge of Nature. So it came about that man directed his gaze to the stars, and astronomy was brought into connection with humanity on the Earth. Man's origin was sought for in the stars. Thus, in this sense we have for the first time to do with science. Now in the Third Sub-Race, instead of inner perception, we have practical knowledge. So we hear of great initiates who taught geometry, the practice of surveying, technical skills. The fructification of human activity with cosmic wisdom brought down from the spiritual world makes its appearance in the Third Sub-Race. With this, something was given which translated the whole conception of human life into a kind of heavenly science. With the different peoples this found expression in various ways. In the case of the Egyptians, Osiris, Isis and Horus were conceived of as representatives of astronomical phenomena.

Three different Sub-Races developed in Asia. Taking their start from Atlantis, a colony led by initiates traveled over to Asia. A special result of this was the ancient Indian civilisation, a second, the ancient Persian; the third result was the Egyptian-Chaldean civilisation: they all had a common initiation-source. In Europe however groups always remained behind which fell away from what culminated with such magnificence in the three great civilisations. These separate cultural streams were distributed in Europe in the most varied way. In Europe too there were initiates who formed Mystery Schools towards the end of the period of which we are speaking: they were called Druids: Drys means Oak. The strong oak was the symbol of the early European priest-teachers, for what dominated the peoples in the North was the thought that their old form of culture would necessarily have to decline. There the Twilight of the Gods was taught and the future of Christianity came to magnificent expression through these Northern prophets in what later became the Siegfried Saga.^83a This may be compared with the Achilles Saga.^83b

Achilles is invulnerable in his whole body with the exception of the heel, Siegfried with the exception of the spot between the shoulders. To be invulnerable in such a way signifies to have been initiated. In Achilles you have the initiate of the Fourth Sub-Race which lies on the ascending curve of man's cultural development: therefore all the upper parts of Achilles are invulnerable; only the heel the lower nature is vulnerable, just as Hephaistos is lame. The German Siegfried was also an initiate of the Fourth Sub-Race, but vulnerable between the shoulder blades. This is his vulnerable spot, first made invulnerable by the One who bore the cross. With Siegfried the Gods reach their downfall, the Northern Gods approach their end (Twilight of the Gods). This gives the Northern saga its tragic note, for it not only points to the past, but to the Twilight of the Gods, to the time which is to come. The Druids gave to man the teaching of the declining Northern Gods. Thus in what was still symbolic form, the battle of St. Boniface⁸⁴ with the Oak represents the battle of the Druids with the old Priesthood.

Everywhere in the North one can point to the traces of what came to expression over in Asia. For instance Muspelheim and Niflheim are a counterpart of Ormuzd and Ahriman. The giant Ymir, out of whom the whole world is made, corresponds to the cutting into pieces of Osiris. In the most detailed way one can follow the connection between the European peoples of the North and the other civilisations. When in the South of Europe the Fourth Sub-Race was developing, the Northern tribes had also made the transition into the Fourth Stage so that in the Germanic peoples Tacitus⁸⁵ found much that was related to the Southern culture. Irmin⁸⁶ for example is the same figure as Hercules. Tacitus also tells us of a kind of Isis worship there in the North. So the older stages of civilisations progressed towards what was to come as Christianity.

So think of Europe, Central Asia and Egypt as sown with the seed of what had developed under the influence of the Initiation Schools. These Initiation Schools sent out from their midst the founder of the Fifth [Fourth] Sub-Race, who had long been prepared in the shelter of the Mysteries. This is the personality who in the Bible is called Abraham. He came from Ur in Chaldaea and developed as an extract of the three older civilisations. The task which was represented in Abraham was to carry into the human realm all that had been held in veneration in the outside world; to create initiates who laid great value on what was human, in order to found the cult of the personality. This brought about personal attributes in the Jewish patriarchs. Here we have to do with duplicity and cunning. Jacob gains his inheritance by employing ruse and cunning in order to take what he wants from his brother. This is the reality out of which our present-day civilisation developed: it is founded on intelligence and possessiveness. In the stories of the Old Testament this is magnificently expressed as a kind of dawning of the new. It would be impossible to present this origin in a more powerful way. Esau is still a hairy man, that means he represents the human type which is still more enmeshed in the physical; Jacob represents one who relies on his intelligence and guile and thereby achieves what is now actually developing in human nature. The overcoming of physical force through intelligence is here inaugurated. The initiators do not always introduce something great into the world, but what must of necessity come about. ‘Israel’ means: He who leads man to the invisible God, who dwells within. Isra-el: El means the goal; Isra = the invisible God. Until then God was visible, whether it was the one who gave the urge towards Good and Evil as with the Persians, whether the God who had his body in the stars, in the Universe: This God was experienced as something visible.

And now we have the Jewish initiation portrayed in Joseph and his twelve brethren. It is a beautiful and powerful allegory. The allegorical now makes its appearance: the intellect, when it wishes to be effective, becomes the recounter of allegories.

How Joseph was initiated was first recounted. He was removed from his normal surroundings, sold for twenty pieces of silver and cast into a pit, where he remained for three days. This indicates an initiation. Then he comes to Egypt where his activities bring new life. And now we have finally indicated the transition which began at that time from the knowledge of God in the stars to the knowledge of man. Joseph was rejected because he had dreams. He had the following dream: Sun, Moon and eleven stars bowed down before him. The eleven stars are the eleven signs of the Zodiac. He felt himself to be the twelfth. The symbolism of the Star-Religion was now led over into the human. In the twelve brothers, the starting point of the twelve tribes' the knowledge of God in the stars was led over into the personal. “Now you surely do not wish to assert,” said his father—“that your brothers will bow down to you.” Here the change is given us. The divine knowledge of the stars is replaced by a knowledge attached to the personal human. This finds its form in the Mosaic law.

Out of the three Ancient Civilisations, through the initiation of the Jewish Patriarchs, this Fourth Civilisation, the primal Jewish, was derived. This we have as the Fourth Sub-Race, for there belong to it also the civilisations of Ancient Greece and Rome. The civilisations of Greece and Rome (Roman law) both become great just through this personal element, until eventually this thought incarnated, reaching its culmination in Christianity. So it is in this lesser racial branch that the actual stream of the Fourth Sub-Race makes its appearance. The Graeco-Latin stream is a higher form of the Judaic; here the cult of the personal is intensified. There is no contradiction between this descent to the deepest point and then the ascent.

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Everywhere [within the Fourth Sub-Race] we can observe this. The personal had actually to come to expression in the way described in the Esau and Jacob Saga in order to find its purification in the beauty of the human culture of the Greeks and the greatness of the human culture of the Romans. In the Odysseus Saga the ancient civilisation of the priests was conquered by cunning. It was out of the civilisations that arose from this that Christianity could first develop, which in truth contains all the ancient cultures in itself and can therefore also absorb them. In accordance with his parentage Jesus Christ was a native of Galilee ... ‘Galilean’ means: ‘The Stranger’, someone who does not really belong; ‘Galilee’ means a small isolated territory where someone could be brought up who, in his native milieu had to take into himself, not only the Jewish, but also all the ancient forms of culture.

Out of the impact between the Romans and the Northern peoples there now developed the Fifth Sub-Race in which we ourselves live. It has still kept an impulse from the old Initiation Schools in the Moorish, and Arabian influence which came over from Asia. It is always the same influence, the same Initiation School. We can trace how the Irish monks, as also those who work in scientific fields, are essentially inspired by the Moorish-Arabian science. This gives the same fundamental character in a new-form, in a way in which it could now be received. It is here that Christianity first finds its real expression. It has merely passed through the ancient Greek civilisation for as long as the Fifth Period of Culture was being prepared; and then finds here firm ground, embodying itself in a whole range of nations. Everything at that time was permeated and inspired by Christianity. Our present time with its materialistic culture is the last radical expression of what was then inaugurated. The birth of this new culture is symbolically presented in the Lohengrin Saga. Lohengrin is the initiator of the ‘city-state’, and the city life which leads up to a new cultural stage is symbolised by Elsa of Brabant.

Into all these streams others penetrate, for instance the Mongolian tribes. What originally came over from the West was related to what came with the Huns from the East. So from East and West something came together that was related: the Mongolian and Germanic tribes. Those who originated from the West were left-behind descendants of the Atlanteans, as were also the Mongolians from the East. Fundamentally both streams were related. It is always one stream which crosses another. Both, however, have a common native ground since they both originated from Atlantis.

Now here in the North, everything that has remained from earlier times took on a more established form. At the same time as the epoch of the Jewish Prophets, in the centuries before Christ, we find here indications of a great, primeval, Atlantean initiate. Wod-Wodha-Odin.⁸⁷ This is a modernised Atlantis, in a new form, an atavism, a throwback into the Atlantean Age. And this happens everywhere, over in Asia also. In Asia W, the sound V, becomes B, Wodha = Bodha = Buddha. Buddhism appears as a throwback into the Atlantean Age. This is why we find Buddhism most widespread with what has remained over from the Atlanteans in the Mongolian peoples. And where the very pillars of its greatness make their appearance in Tibet, there we have a modern, monumental expression of Atlantean culture.

One must get to know such relationships between peoples, then one will also understand history. When Attila,⁸⁸ the fighter for monotheism, appears in Europe, it was Christianity which first halted him, because there he was confronted with something greater than anything the Huns possessed. The monotheism of the Huns was, as the outcome of an Atlantean civilisation, of a magnitude which they found in no other peoples that they encountered on their way. Christianity alone made a forceful impression on them. Many things in historical development are to be understood in the light of these great considerations.

The well-known traveler, Peters,⁸⁹ certainly feels that the old Bodhism and the Wotanism can flow together, but he does not know that we in Europe have not only to be representatives of what comes from the ancient past, but something new, a new spiral. Into the old part of the spiral there strikes the very newest, the wisdom pointing to the future. This is related to the old wisdom as clear day consciousness is related to trance consciousness. With completely clear day consciousness future peoples will develop a spiritual culture which will be different from the old. For this reason Theosophy must not be only what is carried over from the old, from Buddhism and Hinduism; this would certainly collapse. Something new must arise out of the seeds which slumber in the East of Europe, coming together with everything that is being worked out there.

The inherent culture of the future lies in the unfolding of what is now in a seed condition in the Folk-elements of Eastern Europe. We ourselves in Central Europe are the advance post. Eastern Europe must provide the means, the human material for what is here being founded in advance.

The Rosicrucian Schools always taught that Central and Western Europe are only advance posts of what will develop in the European East, what will proceed from the fructification of the Folk element and European knowledge. With Tolstoi everything is fructified through the West European culture, but in a way different from that of others before him. With powerful simplicity he utters what no Kant and no Spencer could have expressed. What there appears over-ripe appears in him as something still unfulfilled. But it is always so with what is in a seed condition. Not out of the fine perfected plant, but out of the seedling does the new, future plant grow.

Whatever one may experience, one can look with complete trust towards the future. For just as the crystal first develops out of an alkaline solution only after it has been vigorously stirred, so also something new can only develop after great upheavals.

• 82. Re the original Zarathustra see note 65. The historical Zarathustra lived in the 6th century BC and according to Alexander Polyhistor and Plutarch, was the teacher of Pythagoras. On the tradition in mystery schools of transmitting the name of the teacher with the teaching, compare Rudolf Steiner on Dionysius the Areopagite in lecture 13.
• 83a. see lecture 22.3.1906, Siegfried and the Twilight of the Gods (Typescript).
• 83b. Invulnerability denoted initiation. (See lecture 7 in the cycle on The Gospel of St Mark.)
• 84. In the 8th century St Boniface (actually Wynfrith) emissary from Rome, known as the apostle of the Germans, spread Christianity in Thuringia, Friesland and Hesse and was murdered in 754 by heathen Friesians.
• 85. ... His descriptions are to be found in Germany and its Tribes.
• 86. divine ancestor of the Germanic tribes.
• 87. Rudolf Steiner has spoken in greater detail of this connection, for instance in Universe, Earth and Man lecture 10
• 88. Rudolf Steiner here refers to Attila's penetration into Italy in the year 452 when Aquileia was destroyed and the Roman bishop Leo I went out with his followers against Attila and was able to force him to retreat.
• 89. Traveled especially in Africa where he founded the East African German colonies and the German East African Company. Wrote among other things Das Goldene Ophir Salomos (1895) and Im Goldland des Altertums (1902).