True Knowledge of the Christ E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

'All existence is spirit. Just as ice is water, so matter is also spirit. Mineral, vegetable, animal or human – all are a condensed form of spirit.' – Rudolf Steiner. In the two lecture courses featured in this volume, Rudolf Steiner presents a radical new paradigm. Tackling the central dilemma of modern civilization – the polarisation of science and spirituality – he seeks to broaden natural science through a comprehensive spiritual science. Rather than harking back to old spiritual forms or religions, Steiner's approach is based on a conscious and systematic intensification of thinking and perception.Rudolf Steiner approaches this spiritual-scientific task from two perspectives. In Kassel, Germany, he deepens insight into theosophy and Rosicrucianism, showing their relationship to science and religion. Although presented as an 'introduction', Steiner was never interested in simply providing information – not even in the form of new revelations – and his insights are from fresh angles and with new illustrative examples. These lectures deepen and develop key elements found in his fundamental works Occult Science, An Outline and Theosophy. Also featured are the fascinating question-and-answer sessions from the Kassel lectures.In Basel, Switzerland, Rudolf Steiner discusses that most esoteric of the accounts of the life of Christ: the Gospel of John. Whilst the focus is on the gospel, basic tenets of spiritual science, human existence and world evolution are considered, as is the concept of karma and the true nature of Christianity. In both sets of lectures Steiner dwells on the Prologue to the Gospel of John (given in his own translation), which offers a meditative approach to gaining insight into both the gospel and Christianity as a whole.Rather than distancing us from life, each of the lectures in this volume brings us closer to reality. As Rudolf Steiner states: 'Rosicrucian theosophy... does not make us into eccentrics, outsiders, but into friends of existence, for it doesn't look down on everyday life, alienating us from our mission on earth; it brings us closer.'

Leseprobe

TRUE KNOWLEDGE OF THE CHRIST

Theosophy and Rosicrucianism—The Gospel of John

TRUE KNOWLEDGE OF THE CHRIST

Theosophy and Rosicrucianism—The Gospel of John

Fourteen lectures given in Kassel between 16 and 29 June 1907 and eight lectures given in Basel between 16 and 25 November 1907

ENGLISH BY ANNA MEUSS

INTRODUCTION BY URS DIETLER

RUDOLF STEINER

RUDOLF STEINER PRESS CW 100

The publishers gratefully acknowledge the generous funding of this publication by the estate of Dr Eva Frommer MD (1927–2004) and the Anthroposophical Society in Great Britain

Rudolf Steiner Press Hillside House, The Square Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2015

Originally published in German under the title Menschheitsentwickelung und Christus-Erkenntnis, Theosophie und Rosenkreuzertum—Das Johannes-Evangelium (volume 100 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on shorthand transcripts and notes, not reviewed by the speaker. This authorized, editorially abridged translation is based on the latest available (third) edition of 2006 edited by Urs Dietler

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 2006

This translation © Rudolf Steiner Press 2015

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publishers

The right of Anna R. Meuss to be identified as the author of this translation has been asserted by her in accordance with the Copyright, Designs and Patents Act 1988

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 474 2

Cover by Mary Giddens Typeset by DP Photosetting, Neath, West Glamorgan

CONTENTS

Introduction, by Urs Dietler

Translator's Note

THEOSOPHY AND ROSICRUCIANISM

LECTURE 1KASSEL, 16 JUNE 1907

The nature of our time; theosophy—Religion dying out—Richard Wagner and the world of myths—Reincarnation taught by the Druids—Origin of legends and myths—Egyptian astronomy—The materialism of industry and technology as a necessity in evolution—Christian Rosenkreutz paving the way for a new spiritual culture—Paul and Dionysius the Areopagite—Christianity and Rosicrucianism in accord—Fichte's words—Du Bois-Reymond and his limits of knowledge—The nature of spiritual science—spiritual insight and logic—Theosophy and practical life.

LECTURE 2KASSEL, 17 JUNE 1907

Paracelsus and Goethe on the subject of the lecture—The nature of man, the physical body, the mineral world—The upper devachan-characterization of the ether body—Two human genders—The plant's level of consciousness—Wisdom of the ether body, thigh bone—Sentience as the essential characteristic of the astral body—The astral body in sleep—The harmony of the spheres for Pythagoras and Goethe—Quotes from Faust—The fourfold nature of man.

LECTURE 3KASSEL, 18 JUNE 1907

The nature of the I—Difference between highly and less developed human beings—Francis of Assisi—Transformation of astral body, ether body and physical body into Manas, Buddhi, Atman—The sevenfold nature of man—Life after death—Memory review—Putting aside the astral body—Kamaloka—Three corpses left behind—Nature of spiritism—Entering into spirit land.

LECTURE 4KASSEL, 19 JUNE 1907

The term ‘world’—The astral world as symbolizing dream world—Examples of this—The mirror-image nature of the astral world—Reversal of time—Going back through the whole of life—The world of archetypes, initially as continental region—The tat tvam asi—The ocean as flowing life—The airy sphere as atmospheric presentation of feelings, drives, etc. as far as harmony of spheres—All creativeness as the fourth sphere of spirit land—The three upper regions of spirit land—The Akashic Record—Liberation and deepening of human being in these regions.

LECTURE 5KASSEL, 20 JUNE 1907

The ability to write—Mozart's musical memory—Reference to Francesco Redi— The road taken through devachan—Development of organs—Education—Rickets, wrong and right treatment—More on education—More about devachan— Treatise on facial expression of thinking—Influence of the dead on a changing earth—Chamisso's Peter Schlemihl—Theosophy as insight into the visible world.

LECTURE 6KASSEL, 21 JUNE 1907

Descent of man into a new life on earth—Abilities brought into the new life and heredity—Enlargement and dismemberment in life after death—Descent into new life on earth—Assumption of an astral body—Souls of nations helping with integration of ether body—Fritz Mauthner's Kritik der Sprache—Relationship between abilities brought into the world and heredity, Bach and Bernoulli families as examples—A mother's love—Parents—Example of five judges in a Vehmic court for powers of attraction and balancing out between people—The ennobling of man through his incarnations—Esoteric interpretation of Lord's Prayer—Objections to the interpretation refuted.

LECTURE 7KASSEL, 22 JUNE 1907

The law of karma—Examples of the law of karma in action—The law of karma and the beginning of the Old Testament—Karmic law as solution for life's riddles—Astral experiences affect the consistency of the ether body, etheric qualities that of the physical body—Things done in the outside world come back in next life as destiny—Materialistic view of cause and effect and its refutation—Weeping—Nature of leprosy—The European peoples’ fear of the Huns was cause of leprosy—Harmful effect of materialism, especially on religious life—Development of mental diseases—Wrong view of karma and its refutation—The Christ's death for redemption in line with karmic law—Other examples of the effects of karma— Fabre d’Olivet's words—Question of sin against the Holy Spirit.

LECTURE 8KASSEL, 23 JUNE 1907

Previous incarnation of present-day humanity—Problem of equality—Progress of the sun through the zodiac—Reflection of this in periods of civilization—Length and nature of human incarnations in those periods—Review after death and preview before birth—Possible consequences of preview—Characterization of the human bodies—Man at the midpoint of evolution—Nature of old Moon, Sun, Saturn—The seven incarnations of the earth—Their names reflected in days of the week—Connection between the human bodies and the earth's stages of evolution.

LECTURE 9KASSEL, 24 JUNE 1907

Man as the most perfect entity—First beginnings of human body—Cronus and Rhea—Saturn man—The spirits of the I and evolving awareness of I nature—Good and evil spirits on Saturn—The old Sun as the world of plant-human beings and of mineral—The aroma of old Sun and its opposite, the old Saturn part—The fire spirits and the Christ as their representative—Sun way and Moon way—Old Moon and integration of the astral body—Development of nervous system and animal nature—The substantiality of the old Moon—Fire air—Mistletoe—Myth of Balder and Loki—The Holy Spirit and the host of angels—Moon and sun and their influence on the animal-human being (reproduction)—General conditions of lunar life.

LECTURE 10KASSEL, 25 JUNE 1907

Transformation of old Moon into our earth—Recapitulation of Saturn, Sun, Moon—Separation of sun and moon—Scientific evidence of earliest earth time—Huxley and others—Ape as decadent human being— The Atlanteans’ powers of memory—Niflheim—Atlanteans’ clairvoyance—Close blood relationship as the basis for clairvoyance—Origin of myths and legends—Rainbow—Richard Wagner and his Rheingold opera—General conditions on Atlantis—Ancient Lemuria.

LECTURE 11KASSEL, 26 JUNE 1907

Condition of the earth when the moon had separated off—Two kinds of plants—Minerals arising from plant world—Gneiss—Pineal body—Relationship of eternal soul to body—Pulmonary respiration and blood developing—Words of Paracelsus—Mars passing through earth—Development of larynx and skeleton—Atlantis—The post-Atlantean period of civilization—Christianity and the future—The soul's influence on the body—The concept of redemption in theosophy.

LECTURE 12KASSEL, 27 JUNE 1907

Separation into two genders—close and distant marriage—The writer Anzengruber—Nature of close marriage—Memory through generations in age of patriarchs—Blood experience as prime love—Individual, spiritual love of the future—Christianity as mystic fact—The ancient mysteries as precondition for Christianity—Words of Augustine—Details of ancient initiation—Its relationship to the Christ spirit—Richard Wagner and the blood mystery—The Christ's blood sacrifice—The uniqueness of Christianity—Response to Strauss, Drews and others—Transformation of the earth through the Mystery of Golgotha—Nature of the gospel of John and the prologue's power to awaken us—The first five stages of Christian initiation—Goethe's words on the sun and the eye—The Christ organ.

LECTURE 13KASSEL, 28 JUNE 1907

Vision of the future and predetermination—Dionysius the Areopagite and the doctrine of ‘the word’—The larynx as the future reproductive organ—Christian Rosenkreutz and his school—The first three stages of training—Study as the first stage—Computing machines—Reference to Philosophy of Spiritual Activity—-Vision in images as the second stage—Goethe and the earth spirit—The dewdrop—The doctrine of the Holy Grail—Man as upside-down plant—The larynx as the organ of the future—Fly, ladybird, fly!—Story of the stork, butterfly chrysalis—Learning the occult script as the third stage—The process of evolution—Correspondence between periods of civilization and signs of the zodiac.

LECTURE 14KASSEL, 29 JUNE 1907

Preparing the Philosophers’ Stone as the fourth stage—Betrayal at the end of the 18th century—Breathing process in man and plant is opposite—The Golden Legend and its explanation—The Tree of Life and the Tree of Knowledge—Training to gain the Philosophers’ Stone—Difference between evolution of soul and of race—Legend of Ahasver—Correspondence between microcosm and macrocosm as fifth stage—Etheric and physical body coming to coincide in post-Atlantean time—Entering deeply into macrocosm as sixth stage—The human being's love for all creatures—Seventh stage of training—Nature of the occult teacher—Thought control and positivity—Eduard von Hartmann and the dispute with his contemporaries—Invention of the postage stamp—Arguments against railways—Spiritual science as a fact of life.

THE GOSPEL OF JOHN

LECTURE 1BASEL, 16 NOVEMBER 1907

Natural science and religion—The nature of theosophy and how it relates to the religious documents—Four standpoints relating to religious documents—The relationship of the Gospel of John to the other gospels—The dispute between Karl Vogt and Professor Wagner—The Christ as the spirit encompassing the whole earth—The beginning of the Gospel of John—Dionysius the Areopagite and the doctrine of hierarchies—The word as form and configuration—Larynx and heart.

LECTURE 2BASEL, 17 NOVEMBER 1907

LECTURE 3BASEL, 18 NOVEMBER 1907

Agreement between beginning of the Bible and of the Gospel of John—The seven embodiments of the earth—The nature of pralaya—Atman on Saturn—Sun-air, Moon-water—Separation of sun and moon from earth—Jehovah and the I—The teaching of Dionysius the Areopagite—The ‘children of God’ or ‘sons of god’.

LECTURE 4BASEL, 19 NOVEMBER 1907

Wisdom and love—Passage of Mars through the earth—The integration of the I through Yahweh—Breathing fire and breathing air—Sun spirits, Yahweh, Lucifer—Humanity on Atlantis—No awareness of reproduction on Atlantis—Transition from love within blood bond to the universal love of Christianity.

LECTURE 5BASEL, 20 NOVEMBER 1907

Mosaic law and its replacement—Pre-Christian initiation—Initiation through the Christ in the physical body—Initiation of Lazarus—The three women at the foot of the cross on Golgotha—The ‘children of God’—Mary and Mary Magdalene—Nathaniel—The I of the different bodies in relation to the individual I—Inner harmony through the Christ—Goethe's words about the eye and light—The symbolic and historical significance of the Gospel of John.

LECTURE 6BASEL, 21 NOVEMBER 1907

The numbers secret of the Gospel of John—The school of Pythagoras—The figure five—Atlantis and the Atlanteans—Richard Wagner and his Rheingold opera—Rise and fall of post-Atlantean civilization—Leprosy—Nervous diseases of our time—Christianity and the healing element—Interpretation of the figure five— The Christ and the Samaritan woman—The three women at the foot of the cross—Historical facts as symbols for future evolution of humanity.

LECTURE 7BASEL, 22 NOVEMBER 1907

Europeans and native Americans—The problem of human descent—The rule of the ether body over the physical body in Lemuria—Origins of apes—Haeckel's genealogical tree—The nature of the Holy Spirit—Man as upside-down plant— The hermaphrodite—Sexual organs, brain, larynx—The heart—The Holy Grail—The nature of plants—The Christian spirit and the earth—The atmosphere is the same for all—The earth as the true body of the Christ.

LECTURE 8BASEL, 25 NOVEMBER 1907

The Judaism of the Old Testament—Individualization of the I through the Christ—The Golden Legend—Red and blue blood—Man and plant—The Tree of Knowledge and the Tree of Life—Nicodemus—Way, Truth, Life—The Gospel of John and repeated lives on earth—The man born blind—The adulteress—Karma and freedom—The wedding at Cana as an image of the future—Changing water into wine—The feeding of the five thousand—The Gospel of John as initiation document—Mother Sophia.

Questions and Answers

Facsimiles of ticket, invitation and programme

Notes

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

INTRODUCTION

At the beginning of his talks on St John's Gospel Rudolf Steiner spoke of a ‘deep conflict in the souls’ of his contemporaries, a conflict originally laid down in their young days. He said it arose because young people were not presented with a single but with two philosophies of life—a religious one and a natural-scientific one that cast doubt on the religious one. In this situation theosophy was given its particular mission, which did not, however, make it a sect or indeed a new religion.

One hundred years later we find ourselves in a very different situation. The approach represented by anthroposophy is clearly something that is urgently needed, though the emphasis has changed. The sciences—Rudolf Steiner greatly valued their method, closely following their results—have made the most rapid advances, extending their researches like wildfire into the sphere of ever smaller particles and that of expanding cosmic spaces. Natural sciences are progressively taking over areas of research belonging to the humanities and reducing them to the commonplace. The religious question, on the other hand, continues at the same level as before, despite the expanding secularization that follows the scientific way of thinking. There is now talk of ‘religious revival’ and there is evidence that many are looking for spiritually broadened insight into the nature of man and world. The gulf between the ‘two cultures’ of natural and spiritual science still has not been bridged, and ethics commissions, consulted more than ever, point out that the technological advances in the established natural-scientific sense are raising questions which scientific methods do not serve to answer.

Rudolf Steiner's approach, a natural science broadened by comprehensive spiritual science which consciously and systematically intensifies thinking and perceptions, changing their quality, is presented from different viewpoints in the two lecture courses included in this volume. In Kassel Rudolf Steiner sought to deepen insight into theosophy and Rosicrucianism, showing the relationship to science and religion as he went on. In Basel he spoke about the most mysterious of the Gospels, the Gospel of John. Although the focus was on the Gospel and reference to science and religion was based on this, it is possible to see connections with the Kassel lectures. The basic tenets of theosophy—the levels of human existence and world evolution—are considered, as is the concept of karma and the nature of Christianity. In essence the connection may be seen to lie in the fact that Rudolf Steiner gave the prologue to the Gospel of John in his own translation in both lecture courses—the meditative approach to gain insight into the Gospel and, in a wider sense, Christianity.

In present times it is difficult to envisage the situation and atmosphere in which those lectures were given. It does, however, seem necessary, if we want to understand what Rudolf Steiner was saying at the time, to take a closer look at the situation. It has often been said that Rudolf Steiner used different forms of address and style when speaking to people in different places.

The Kassel lectures were given in the beautiful Wilhelmshoehe hillside park, which is near Kassel, Germany. Rudolf Steiner, accompanied by Marie von Sivers, his future wife, her sister and mother, was staying in Villa Elsa, specially rented for him, and gave the lectures in the hall of a nearby guest house. His audience, numbering about 40, would take the tram up the hill in the evening, as Ludwig Kleeberg wrote, and would afterwards walk down into the town engaged in lively discussion. Among them were several physicians, the director of the court orchestra, the ‘open-minded’ pastor Hollstein, members of the Theosophical Society including its Kassel branch (founded that year), and also non-members who were interested. Ludwig Kleeberg described the atmosphere as open, lively and full of reverence and profound gratitude. Rudolf Steiner gave the lecture course as an ‘introduction’, proceeding in much the same way as in the lectures on The Theosophy of the Rosicrucian given shortly before in Munich. Taking a closer look at seeming repetition of parts of these and also of elements found in his fundamental works Occult Science, an Outline and Theosophy, one finds that they take things further. Rudolf Steiner was never interested in providing information, not even in the form of new revelations. The insights, always seen in a new way, had their own grounds and origin, with new illustrative examples. Taking this point of view, we reap great benefit from reading and studying these lectures on the basic tenets of theosophy/anthroposophy.

A few months later Rudolf Steiner spoke at the invitation of the Paracelsus Branch in Basel to an audience of about a hundred about the Gospel of John. The authorities permitted the great hall of De Wette School in the Augustinergasse to be used for a public lecture on ‘Science at the Crossroads’ on 23 November of that year, which was attended by about three hundred people. Those who attended the Basel lectures for members on the Gospel of John also referred to a warm atmosphere and sense of community. A ‘Prologue’ by member Oscar Grosheintz opened the course with hymnic words and rhythms:

To all of you, whom noble search for wisdom

Has brought to us from far and near,

Basel's Paracelsus Lodge now offers

A joyful, cordial welcome.

Thank you for coming to join us

To share our joy, our happiness,

And in so doing adding to our joy.

...

Such things are not easily entered into at a much later time, but it is important to know that we are here dealing with the spoken word and the lectures must be read with this in mind, all the more so as they are here given in a shortened form (see also ‘Text sources’ in NOTES).

New additions in this edition are the (lightly edited for style) question and answer sessions in Kassel recorded by Ludwig Kleeberg. The subject matter relates only to some degree to that of the lectures, as was often the case in such sessions. Being brief and aphoristic, they need deepening on the basis of Rudolf Steiner's collected works.

Urs Dietler, 2006

TRANSLATOR'S NOTE

In German, every noun is given an initial capital letter. In English we have some extra room for play as initial capital letters are only used to dignify titles and institutions, and much less so in modern times. To help comprehension, I have in the case of sun, moon and earth used an initial capital for Sun and Moon when the text was referring to the ‘old Sun’ and ‘old Moon’, and no initial capital when it referred to the present-day sun and moon. The earth, accordingly, was not given an initial capital.

For the quotes from St John's and other Gospels I have used the translation by Kalmia Bittleston (published by Floris Books), but adapted this where Rudolf Steiner was giving his own interpretation and this differed from the Bittleston translation.

Anna R. Meuss, January 2015

THEOSOPHY AND ROSICRUCIANISM

LECTURE 1

KASSEL, 16 JUNE 1907

THE aim of this lecture will be to present an overview of the philosophy we are in the habit of calling theosophy. This theosophy must in the most comprehensive sense develop into a new cultural impulse; it is something for which humanity has been longing for a long time and it must answer the question asked by humanity which is in every respect a burning one. At the present time it still tends to be something which people not only want to refute but which is considered questionable, and in fact something quite mad, like the fantasies of a handful of dreamers.

Of course if we were to ask those dreamers what their aim is with theosophy and what they think it will do for them, the answer will be fairly comprehensive. Above all these supposed fantasies of today are seen as something which in 20 to 50 years is bound to be of tremendous importance for human sentience, thinking, will and doings.

Nothing exists in the world which cannot be shone upon by this theosophy as an impulse and which theosophy is not called upon to shine on.

There are all kinds of questions in this day and age—health and social issues, questions concerning women and education, as you know. And there is an even greater number of answers. An objective look at all these questions and their answers will make us aware, however, that whilst the questions are right to arise in our civilization—they are posed by present-day conditions—they cannot be so easily answered in our present time.

People who do not close their eyes and ears to the questions of our time will understand that they meet with obstacles everywhere. A time will come when people realize that there are many more questions—the fact that there are internal and external wars, pain and suffering, shattered hopes in all spheres is giving rise to them. And only theosophy can provide the answers.

More and more people keep their heads down today, meeting their obligations but not knowing why they are doing all the work they do, with this muddle-headedness leading to despair, even affecting their physical health in the phenomena seen in neurasthenics.

I just want to touch on this briefly. The main idea we should have in mind is that theosophy is not something for just a few people who have nothing better to do, but that it should be part of practical life.

In the 30 years of its existence the Theosophical Society has of course had its teething troubles and gone through all kinds of things that might have cast doubt on its significance, but it will work its way through all this and show what it is capable of achieving. Theosophy will have to become an all-embracing affair, something universal, for it has to provide answers to the questions that ultimately are the fundamental questions concerning all existence, and show how people of today should see these questions, and understand why there are such things as religions and sciences in the world. Whatever we do, we must refer to certain basic questions if there is to be art, science and practical work, and ways must be found to solve these basic questions. All religions have been attempts to find answers to these questions, answers which were, however, in accord with the intellect and level of civilization of the different nations.

Theosophy is not meant to be a religion; it has nothing to do with a sect and does not agitate for or against anything.

As you know, religion is as old as human endeavour. Looking at the different religions among different peoples we are convinced that all the different religions tried to answer the questions as to what, firstly, is the very core of the essential human being, secondly, what is the destination of man, and thirdly, what lies beyond this physical existence.

With regard to these questions we, the people of today, have a strange time behind us which has caused many to grow confused about religion. Let us ask ourselves how many people there are today who do need religion but are unable to have it. Some of us can still look back on times when religion had much greater validity, indeed to a much higher degree than is the case today with individuals who are particularly religious by nature. They still have something of the warm feeling that existed for some thousands of years. The need, the longing for the spiritual world, as we call it, that is, the longing for religion, does still exist today. In those most true to their nature this longing to have satisfaction has in fact continued to grow and grow. Such a person will say: ‘As a child I still had real faith. But then things changed. I got to know science, as it is called, and its facts, and since this tells a very different story, for example as to how the world came into being, I am in profound doubt as to the things I believed in as a child.’ A deep sadness then arose in life, with the soul as if torn apart, looking out into the world in desolation and not given any explanation for the inner conflict. Hence the feeling of being torn between religious longing and inner satisfaction, hence the tragic situation of today. Yet perhaps this is better than the other thing, which is that people no longer question things at all, have got entirely out of the habit of asking questions, grow superficial and just live their day-to-day existence, ‘getting by’.

Is it due to the religions that we have come to this pass? No! It is perfectly evident that this is not the case. For every religion, and that even includes the ancient myths and legends, has the ways and means to guide the heart back again, to have every soul come alive again, if it wills it. Who would have thought that such tremendous impulses from the ancient myths, which seemed to have died away thousands of years ago, leading an almost hidden, unknown existence, could rise again the way they have in Richard Wagner's1 dramatic work?

There is no need to found a new religion; the time for that has passed. Need has, however, arisen for people to take a new look at things, develop a new understanding. It is the human mind, the human soul which has changed and the human heart.

If we try and enter into the evolution of the human soul we will be able to understand, in the course of these lectures, that our souls have been on the physical plane many times before, that they only evolved gradually to the level where they are today. That may seem grotesque, but all our souls have heard the profound truths that are presented to us today in their earlier lives.

You will hear about the theory of reincarnation, for example; but just as you are listening to me today, so did your souls in the past listen to the Druids who were living and teaching particularly in this part of the world. Those ancient Druid teachers cultivated the theory of reincarnation among themselves, this most ancient wisdom concerning the mysteries of life. They went out to the people who felt the need for deeper insight in their souls. But if those ancient teachers had said things then the way I put them today, your souls would have been quite unable to take them in, for the mind had not yet developed by then to be ready for this. In those times the human mind knew nothing of logic. But what it did have was the possibility of understanding things in images. And those teachers did therefore express themselves in images, and those images are the legends and myths you know today. If our souls had not heard these things in the past, we would not be able to understand the truths which are now taught in a new form.

The soul has made tremendous progress through thousands of years, assuming new forms, and because of this the truth, too, must be presented to it in ever new forms. Let me give you a second example.

Let us go back in human evolution to the ancient Egyptians, Chaldeans, Babylonians. When their civilization was at its height they did not consider sun and stars to be purely physical bodies. When a materialistic astronomer of today looks at the heavenly bodies he sees only physical bodies and nothing else. To him the earth, too, is just such a physical body in the cosmos, with human beings scurrying about on it like midges on one's hand.

It was very different with the ancient Egyptian astronomers. When the Egyptian astronomer of old looked at a star he would not think of a purely physical body. The star meant something very different to him than it does for people today. Voicing the name of Mercury, for instance, he was not in the least thinking of addressing the physical body in the heavens, just as you would not think of addressing a body made of papier mâché. Everything the eye saw was for the people of that time merely an outward expression of something spiritual. For the ancient astronomers the physical Mercury star reflected the spirit of Mercury. You must understand this not with the intellect but with your heart, otherwise you’ll have no idea of what lived in the soul of such an astronomer. Nothing existed that did not reflect something spiritual for him. He would say: ‘Everything is spirit, and being a spirit myself I am part of this spirit.’

This is something you must keep in mind. The wise people of earlier times, we have to understand them, understand what they knew about events in the spiritual sphere. And if you enter more fully into this sentience which they had you will know that their view was infinitely superior to the materialistic view we take today. We must come to understand the sages of those times, fathom what they knew about events in the spiritual sphere; and it is only then that we realize the vast difference, and the infinite significance of the wisdom taught of old. It may seem ridiculous to someone who thinks in the materialistic way of our time, where we know only the purely physical view taken in astronomy, but that is how it is.

Why is it that people have today lost all feeling for the spiritual life that is behind the whole of physical life? And why did this have to happen?

Let us turn our attention to our immediate surroundings. If you were able to compare the world people had around them in the past with the world we have around us today, you would find that in those days people had only the most necessary, barely adequate means of surviving on this earth. But they did have more of a feeling for the things of the spirit. This feeling for the spiritual world had to recede so that human beings would be in a position to gain their present dominance on earth. All the advances made in technology and industry have only been possible because of a view of the world that had grown materialistic, with the spirit, the supersensible world, fading into the background. The price to be paid for gaining control of the physical world over recent centuries was therefore that we had to lose our spiritual vision. It is an eternal law for humanity that abilities can only be gained in one field if abilities regress in another field. Thus humanity could never have created the transport facilities we have today if other faculties had not regressed. To gain all the things we have around us today we had to lose our feeling for the spiritual. To conquer the physical world, the things that had once filled the mind of man had to recede.

We thus see how around the sixteenth century people lost their eye for the spiritual world, and how a materialistic way of thinking took over. Anyone who thinks that he himself is not fully caught up in materialism is deceiving himself.

Spiritual science does not exist to negate things or be critical, saying how bad the world is today. No, it shows that it was necessary for humanity to descend into the material world. The wide horizon of man's spiritual life had to recede in the meantime, and it is also in connection with this that the old way of understanding things of the spirit has been lost. The truths were there in the past, in different forms. Spiritual science serves to show them to people today in a way they will understand. This is what matters. Theosophy is therefore nothing but an instrument for making the most profound truths accessible to the modern mind, so that they may be understood in all their depth.

Today we have to draw attention to the spirit again. We cannot go on saying, ‘See how much wiser we have grown today.’2 The truth is open to us at all times and may be grasped in different ways.

Let us look back on ancient India, on Egypt, Greece, on the time when Christianity was established. The same old truths have always come up in different forms. There have always been leaders who made sure that the truths which had faded away as civilizations went into decline were told to humanity in new ways. The founders of the great religions were among them.

Before it came to more recent times, before Copernicus and before the sixteenth century, care was taken also in Europe that the foundations were laid for a new way of proclaiming the truth. Around the sixteenth century there were a few individuals who knew how to interpret the signs of the times. As early as 1459 an individual who had attained a higher level of spirituality, commonly known as Christian Rosenkreutz,3 gathered just a few people around him as he established an occult school for the cultivation of wisdom. As I said, it is nothing new; it is the most ancient wisdom but in the form in which present-day humanity needs it.

How does this Rosicrucian wisdom relate to Christianity? There is no difference whatsoever between genuine Christian teaching and the teaching of the Rosicrucians. If we understand the core of Christianity, we have the theosophy of the Rosicrucians. There is no need to found a new religion; instead we must take Christianity the way it was understood by the early Christians. However, hardly anyone still knows something of the secrets of early Christian development. Even official theology no longer gives any clue. There we find Paul himself as one with the most profound knowledge of the Christian secrets, teaching those tremendous truths that were to guide humanity through millennia. Paul had established a school in Athens, with Dionysius the Areopagite4 at its head. This Dionysius was a genuine disciple of Paul.

The teachings of Dionysius were always full of life; they were especially also taught to the people who were to take the Christ's living word out into all the world. No new form would have been needed if humanity had remained at the standpoint of Dionysius. But new times came and with them the necessity to teach in such a way that Christianity would be rock solid and no science would be able to raise objections to it. Because of this, Rosicrucian theosophy is the form of religion that is right for us today.

You will only have an idea of the eternal life to be found in Christianity if you gain the right understanding.

If we were put in a position today where we would hear from all around what Rosicrucian theosophy has to say about true Christianity, the scientific facts would not contradict the description of what goes on there. The point is that religion might be found not to be in conflict with the scientific facts, and that these scientific facts are brought into harmony with it.

What does this Rosicrucian theosophy bring us? Insight into higher worlds, that is, into worlds to which humanity will still belong when this physical body of ours has perished; insight into life, insight into the nature of death and of human evolution. This is how it will reaffirm the religious truths and religious life for the human race.

No one should say, ‘I am firmly based on the old teachings and that is enough for me. The doubts of others do not concern me!’ Nothing is more egotistical and less Christian than this. For something that may perhaps still be possible today, that a number of people are still held back on the basis of the old religions, will no longer be possible in the none too distant future. Anyone able to see into the element which now seeks to make great waves in the social sphere will not share that opinion. They will see that the wisdom proclaimed in theosophy is not something you fight over. What matters is merely the result you achieve. And it is exactly the same with spiritual science. Human beings need spirituality to bring healing, and it is only when this healing principle is coming in that humanity can gain health again. It is a factor in evolution and the giver of life in our civilization.

External arrangements will not serve the purpose; they are without exception directed towards the physical, the body. Theosophy aims to give health to the soul and the spirit. There is nothing arbitrary about spiritual science; it is demanded by our age and its problems. Everything it has to say is the teaching of all who have done investigations in this field.

Spiritual science takes us into higher worlds which the physical eye is unable to see into, but that is where the causes for the effects in this physical world are to be found. It will enable us to perceive the eternal in human nature, the very core of every individual's being, the spiritual worlds and their hierarchies. And when we come to know these we will get to know the reason for human existence. The true nature of man—that will be our subject. We’ll get to know worlds that exist but cannot be grasped with our purely physical senses. Some people may say, ‘It is all well and good what you are telling us, but we cannot have direct knowledge of it.’ The answer is one which Fichte5 has given. Imagine you are the only person who is able to see in a world of people born blind, and you speak to them of colours. They will also say, ‘It is rubbish what you are telling us; there is no such thing.’ If, however, it were possible to restore the blind people's sight, then they would indeed learn about this world of colour and of light.

The same holds true for the above objection. Anyone raising such an objection is of the same ilk as someone who was born blind. Yet no one should say, ‘There is no such thing.’ For no one has the right to speak of ‘limits to our insight’ as du Bois-Reymond has done.6 There are as many worlds as we have organs to perceive these infinitely many worlds. We just are not able to perceive them today because we do not yet have the organs for this. The world is infinite not only in terms of space but also intensively infinite;7 every sense has its own world. At present we cannot fathom them, but they are there; they are in the place where we ourselves are. All it needs is to open our eyes, for they are right in the midst of us.

The words spoken by the Christ ‘The kingdom of God is among you’8 must be taken literally. In spiritual science one speaks of the spiritual worlds in just that sense. And there have always been initiates who knew the ways and means of entering into those kingdoms of heaven. Reference is made to them in all religions. Spiritual science is merely the means by which this fundamental truth of all religions may be found again. Everything we see and perceive here around us is an outcome and effect of what is happening in the spiritual world. Everything that makes itself known on earth is but a development of something which is alive and active in the spiritual worlds.

In official Christianity people have long since lost the ability to understand the real depths of the religious documents. It therefore became necessary to have spiritual science provide the key to the forgotten treasures of knowledge, offering the means of redemption to a humanity that found itself at the crossroads. There is no fanaticism to this; it is merely that the information is given, the nature of the human being is made clear, showing what human destiny will be after death, showing how the soul develops when out of the physical body. Spiritual science tells us what happens in the higher worlds, speaks of the earth's and other planets’ stages of evolution and casts light on human life in past, present and future.

One objection that may be raised is that surely all this is only for the ‘seer’ who is able to look into the spiritual worlds. What good is it to us? Those worlds are not accessible to us.

The answer would be as follows. There are methods of inner training which are suitable for the spiritual investigator and it may therefore seem justifiable to raise that objection. But Rosicrucian training takes a different course. To penetrate into the spiritual worlds does need a seer's eye and an initiate's ear. Ordinary logic is all that is needed for understanding. Everything said by the spiritual investigator is open to logical comprehension; all it needs to understand these things is sound, ordinary common sense. If you cannot do this you simply lack the logic. It does need the eye of a spiritual investigator to discover the spiritual secrets. Ordinary logic is enough to understand the things told in Rosicrucianism.

If you cannot see this you must not ascribe your failure to the training. Failure to understand is not due to the fact that you are not a seer, but you have not got sound powers of understanding and logical thinking. Logic is, however, something which is unknown to many. A musician of our time has said, for instance, that thinking about things is a difficult matter. Even academics think only a short way ahead. But when people use their powers of reason properly they will get to the point where they can grasp even the more sublime wisdom and truth and let them come alive in them. And if you go on to ask, ‘What good is it to us?’, the answer is: nothing can be given to us that is of greater significance than the insights gained in spiritual science; these alone make us into true human beings, able to have a heart that is content, a soul that finds harmony in itself.

Phrases won’t get us far here; we have to set to work in all seriousness as we struggle for insight, entering fully into the needs and problems of life. We must unceasingly seek to penetrate from one realm of spiritual life to another. Then insight into the whole reality of world and human evolution will well forth from this. And the awesome magnitude of this will take hold not only of our heart but it will awaken new faculties in us, making us able to tackle everyday life. An immediate power wells forth from spiritual science, something which will be a positive element that will never be lost, something to make us into creative human beings.

You have to get to know the spiritual world if you are to understand the material world. Spiritual science is not something for oddbods but exactly for the most practical among practitioners.

All existence is spirit. Just as ice is water, so matter is also spirit. Mineral, vegetable, animal or human—all are a condensed form of spirit.

This is how Rosicrucian theosophy guides us to insight into the spiritual foundations of the world. It does not make us into eccentrics, outsiders, but into friends of existence, for it does not look down on everyday life, alienating us from our mission on earth; it brings us close to them. It spurs us on to be active in our work, knowing that everything we do reflects the spirit as much as everything in existence does.

LECTURE 2

KASSEL, 17 JUNE 1907

YESTERDAY we had a kind of introduction, speaking about the aims and nature of the spiritual-scientific movement. Today we’ll go straight into the essential nature of this science. There is the disadvantage that people who are not familiar with these things may suffer something of a shock, but one has to be patient and be clear in one's mind that many things that to begin with seem quite nonsensical will prove to be something that will turn out to be consistent in itself and comprehensible as time goes on.

As to the subject we have been given, we’ll first of all have to consider the essential nature of the human being.

Let us consider this human being, meaning ourselves. Human beings are highly complex entities, the most complex we may meet with in the world which is familiar to us. This is why people who are able to see more deeply have always called the human being a microcosm compared to the macrocosm which is the universe. Paracelsus9 found a good image for the nature of man. Consider the natural world around you and imagine every plant, animal and stone to be a letter in an alphabet. Make a word of these letters and you have the human being. We also see the truth of Goethe's words that you have to understand the whole of nature if you are to find the human being.

To begin with, the things I am going to say today will be just an outline of man's nature. They will relate to the things we will be considering in the next few days concerning the nature of man the way a charcoal sketch does to the finished painting.

Using our senses to study the human being here on earth, as we see him with our eyes, feel him using the sense of touch, this is the human being in his entirety seen from the materialistic point of view.

For a spiritual view of the world, which goes deeper, this is, however, only a small part of the human being whom we are able to perceive with our physical senses; it is the part which anatomists dissect in their endeavour to understand, reducing it to individual cells that can only be seen under the microscope and so trying to get a picture of the structure and functions of individual organs.

All this is taken to be the physical body by scientists. But people are very often getting the wrong idea about this physical body, for they believe that the human being one has before one in life is nothing but this physical body. That is not at all the case, for the higher aspects of human existence are closely bound up with it. They use the physical body as their instrument and it is only thanks to them that the individual appears the way he does to us, sharing our world. This physical body would look very different if we were able to separate it from the higher aspects of human nature. Human beings share their physical body with the whole mineral world. All the substances and forces that play between the individual minerals, iron, arsenic, carbon and so on, are also at play in the substances in the physical bodies of human beings, animals and plants.

We are immediately aware of the higher aspects of human nature when we consider the tremendous difference between this physical body and the other forms of matter that exist in the world around us. You all know that this admirable composition which we know as the physical body has an inner life, as we call it—conscious awareness, pleasure and pain, joy, love and hate, and that this physical body contains not only the mineral substances but also thoughts and ideas. You clearly see the red cheeks and the hair colour, but you do not see the pleasure and pain, joy and suffering, and so on. We do not see these but they do all run their course within the integument of skin. This in itself is the clearest and incontrovertible proof that there has to be something else, apart from this body, and not only physical matter.

When you see a tear arise, this tear is a purely physical expression of the sadness that is felt within. Consider the mineral world. Silence. No joy, no pain, nothing of all that is perceptible. A stone has no feelings, nor any of the conscious awareness we have. For the spiritual scientist, this stone is like the nails on our fingers or our teeth. Look at a nail. It, too, has no feeling, no sentience; and yet it is part of us. We must have something in us which causes nails and teeth to develop; in the same way there is something in the world which produces the minerals. Nails have no conscious awareness themselves, but they are part of something which does have conscious awareness. If a small insect crawls across the nail, the nail may perhaps be a mineral to it. That is how it is when we crawl across the ground and do not realize that there is a conscious mind behind this mineral soil, just as there is a conscious awareness behind the nail. We shall see that there is a world and a conscious awareness behind the mineral world. This I consciousness of the mineral world is a long way above us, more or less the way in which our conscious awareness which is behind the nail is a long way above that of the insect crawling across the nail.

In Rosicrucian philosophy this conscious awareness in the mineral world is ascribed to a world called the ‘world of reason’. There the conscious awareness of minerals is to be found, and it is also the source and origin of human powers of reasoning which allow us to develop thoughts. But the thoughts that live in us are most deceptive; the human thought world relates to the spirits of this rationality more or less the way our shadow on the wall relates to us. The shadow on the wall is not me but merely my shadow. In the same way human thoughts are but shadow images of the spiritual world. The reason why a thought develops here is that there truly is a creative spirit in the world of reason which produces the thought. It is a world where our thoughts are real entities which you meet there just as here you meet another person. To initiates this is known as the upper devachan world, the arupa devachan of the Indians or also the higher mental world, that is, the Rosicrucians’ world of reason. When an initiate goes through this physical world, life speaks to him on every patch of ground, and he feels the other world manifesting itself in everything. In our physical bodies we are mere pieces of this physical world and we therefore also have a subordinate physical awareness which goes as far as the upper world of reason, the world where the mineral world has its conscious awareness.

Our physical body is mineral as far as its substance is concerned, and the conscious awareness of this physical body is also in the place where we find the conscious awareness of the mineral world.

What is the difference, then, between this physical body and a mineral such as a rock crystal? If we compare our body with a crystal we will immediately see that compared to this it is highly complex. Just consider the difference between a mineral and a living entity. There is no difference as far as substance is concerned, for a living entity contains the same materials as a mineral, except that the composition is much more complex.

When you have a mineral before you it has its particular form, and left to itself it will stay the same. It is not like this with a life form, with plant, animal and human being. For as soon as matter becomes so complex that left to itself it can no longer stay as it is, be what it is, but would have to disintegrate, there is something present in this matter which prevents its disintegration, and we then have a life form before us. In spiritual science we therefore say that left to itself a life form would disintegrate into the individual components of its substance unless the preventer of such disintegration were also present in it. This preventer is something we call the ether or life body, though it is entirely different by nature from the physical matter that makes up the physical body. It is able to create and maintain the most complex organic matter in every life form and prevent its disintegration. We call something which thus shows itself quite outwardly in an organism ‘life’. This ether or life body, or body of creative powers, cannot be perceived with physical eyes but certainly can be perceived if one has the first degree of clairvoyant vision. The seer must go through such inner development that he will be able to see this ether body just as we see the physical body with the physical eye. Modern scientists are no doubt also looking for this ether body, but speculation is used to get an idea of it, and people will speak of ‘power of life’ or ‘vital energy’ for instance.

How does this ether body present itself to the clairvoyant eye, the clairvoyant individual?

If you look with the seer's eye at something from the mineral world, say a rock crystal, leaving the physical matter aside by letting your focus shift, as it were, you will see nothing at all in the space occupied by the physical crystal. The space is empty. If you look at some life form—plant, animal or human being—in this way, the space occupied by the physical body will not be empty but filled with a kind of light form, and that is the ether body which we mentioned before. This ether body is not the same for all life forms but actually most variable, also with regard to its form and size relative to the physical body of the life form in question, depending entirely on the developmental stage that the life form has reached. In plants, the ether body has quite a different form from the plant itself; in animals it shows greater similarity to the outer form of the animal, and in human beings the ether body presents as a light form that has almost the same shape as the physical body. If you look at a horse from this point of view, you will for instance see the ether body as a light form that projects quite a bit beyond the head, anterior to the forehead, though it is approximately adapted to the form of the horse's head. In the average person today you will see the ether body project only a little above and on either side of the head.

As to the substance of the ether body, people usually have the wrong idea of the materiality of it. In the Theosophical Society, too, people say and write much that is erroneous concerning the ether body, but those are the teething troubles of the Society which have to be overcome. To get the right idea of the ether body's substantiality, please follow me in making a comparison.