The Rudolf Steiner Archive

Let us try to think once about the fact how many people are still able to evoke a clear, somewhat more in-depth idea in their souls walking through the streets and looking at the preparations of Christmas everywhere. There are slightly clear ideas about this festival today and they correspond less to the intentions of those—we are allowed to speak as theosophists this way—who once used these great festivals as symbols of the infinite and imperishable in the world. You can convince yourselves of it adequately if you have a look at the so-called Christmas considerations of our newspapers. There probably cannot be anything bleaker and stranger at the same time to that which it concerns than what is disseminated by the printed paper into the world at this time. Let a kind of summary of that pass before our souls that these various autumn talks on the spiritual-scientific horizon have brought us. It should not be a pedantic, schoolmasterly summary, but a summary of the kind as it can arise in our hearts if we link on Christmas from the spiritual-scientific point of view. The spiritual-scientific view of life should not be a grey theory, not an external confession, not a philosophy, but it should pulsate in our life directly. The modern human being is estranged to the immediate nature, much more than he thinks, much more than still at the time of Goethe.

On the other hand, does anyone still feel the whole depth of that saying by Goethe, which the great poet spoke when he entered the circles of Weimar and began a life epoch extremely important for him at the same time? At that time, he addressed a hymn, a kind of prayer to Nature with her mysterious forces:

Nature! We are surrounded and embraced by her—unable to come out of her, and unable to go deeper into her. Uninvited and not warned she takes us up in the circulation of her dance and drifts away with us, until we are tired and drop out of her arm.

She creates forever new figures; what is there was never, what was does not come again—everything is new and, nevertheless, always the old.

We live in the middle of her and are strange to her. She speaks continually with us and does not betray her mystery to us. We continuously work on her and, nevertheless, do not exercise power over her.

She seems to be out for individuality of everything and makes nothing of the individuals. She is always building and always destroying, and her workshop is inaccessible.

She lives in nothing but children; where is the mother? She is the only artist: from the simplest material to the biggest contrasts; by all appearance without effort to the biggest completion—to the most precise assertiveness, always covered with something soft. Any of her works has own being, any of her phenomena the most isolated concept, and, nevertheless, everything constitutes one.

She plays a game: whether she sees it herself, we do not know, and, nevertheless, she plays it for us who stand in the corner.

It is an everlasting life, becoming and moving in her, and, nevertheless, it does not move further along. It changes forever and no moment of standstill is in her. She has no concept of remaining and curses the standstill. She is firm. Her step is measured, her exceptions are seldom, and her principles are unalterable...

We all are her children. If we believe to act according to her principles least of all, maybe, we act most of all according to this big principle that floods through Nature and streams into us. Who does feel the other significant saying by Goethe so deeply even today with which Goethe tried not less to express the empathy with the concealed forces common to Nature and the human being, where Goethe approaches Nature not as a lifeless being like the modern materialistic thinking where he speaks to her like a living spirit:

Spirit sublime, all that for which I prayed,
all that you now have granted me. In fire
you showed your face to me, but not in vain.
You gave me for my realm all Nature's splendour,
with power to feel and to enjoy it. You grant
not only awed, aloof acquaintanceship,
you let me look deep down into her heart
as if it were the bosom of a friend.
You lead the ranks of living beings past me,
and teach me thus to know my fellow creatures
in air and water and in silent wood.
And when the storm-swept forest creaks and groans,
when, as it falls, the giant fir strips down
and crushes neighbouring boughs and trunks, and when
the hill echoes its fall as muffled thunder,
you guide me to the safety of a cave,
reveal my self to me, and then my heart's
profound and secret wonders are unveiled.

(Faust I, Forest and Cave, v. 3217-3234)

Goethe tried out of his feeling of nature to refresh something of that, which flowed out of emotion and knowledge at the same time by this mood. This is the mood of the times in which wisdom still was in league with nature, when those symbols of empathy with nature and the universe were created, which we recognise as the great festivals from the spiritual-scientific point of view. Such a festival has become something abstract, almost uninteresting to the soul and to the heart. Today often the word about which we can argue to which we can swear weighs much more than that which should apply to this word originally. This external word should be the representative, the announcement, the symbol of the big creative word that lives in the outside nature and in the whole universe. It revives again in us if we recognise ourselves correctly, and all human beings have to become aware of it with those opportunities that are in particular suited to it according to the course of nature. This was the intention when the great festivals were established. Let us attempt to apply our knowledge we have got in the course of the spiritual-scientific talks to understand something that the old sages expressed in the Christmas.

Christmas is not only a Christian festival. It existed where religious feeling expressed itself. If you look around in old Egypt, thousands and thousands years before our calendar, if you walk across to Asia, even if you go up into our areas, again many years before our calendar, everywhere you find this same festival during the days in which also the birth of Christ is celebrated by the Christians.

What a festival was celebrated everywhere on earth since ancient times during these days?—We want to refer to nothing but to those marvellous fire festivals, which were celebrated in the areas of Northern and Central Europe in old times. During these days, that festival was mainly celebrated in our areas, in Scandinavia, Scotland, England, within the circles of the old Celts by their priests, the so-called druids. What did one celebrate there?

One celebrated the ending wintertime and the springtime announcing itself again bit by bit. Of course, we still approach wintertime advancing to Christmas. But in nature a victory has already announced itself there which can just be the symbol of a festival of hope for the human being, or better said—if we use the word that exists for this festival almost in all languages—the symbol of a festival of confidence, of trust and faith.

The victory of the sun over the opposing powers of nature: this is the symbol. We have felt the shorter and shorter growing days. This decreasing in length of the days is an expression of a decease, better said of the natural forces falling asleep up to the day at which we celebrate Christmas and at which our ancestors celebrated the same festival. During this day, the days start becoming longer. The light of the sun celebrates its victory over darkness. Today, this appears to us, thinking materialistically, even more than we believe it, as an event about which we do no longer think in particular. It appeared to those who had a lively feeling and wisdom connected with this feeling as a living expression of a spiritual experience, of an experience of the divinity, which leads our life. As if in the single human life an important event takes place that decides something, one felt such a solstice in that time as something important in the life of a higher being. Yes, even more: one did not feel this decreasing and increasing of the days immediately as an expression of such an event in the life of a higher being, but still more like a reminiscent sign of something much bigger, something unique. Thus, we conceive of the great basic idea of Christmas as a universal festival, a festival of humanity of the highest rank.

In the times in which a real secret doctrine one saw something occurring in nature at Christmas that was considered as a commemoration of a great event which had taken place once on earth. The priests, who were the teachers of the peoples, gathered the faithful around themselves during these days at midnight and tried to reveal a great mystery to them and spoke about the following. I do not tell anything sophisticated to you here, anything found by the abstract science, but I say something that lived in the mysteries, in secret cult sites, because the priests gathered their faithful around themselves by that which they said to them to give them strength for their teachings.

Today, they said, we see the victory of the sun over the darkness announcing itself. Thus, it also was once on this earth. There the sun celebrated the great victory over the darkness. This happened in such a way: until then all physical, all bodily life on our earth had almost only reached the stage of animals. What lived on our earth as the highest realm was only on the level to be prepared to receive the immortal human soul. Then a moment came in this prehistoric time, a great moment of human development, when the immortal imperishable human soul descended from divine heights. The wave of life had developed up to that time in such a way that the human body had become able to take up the imperishable soul in itself. Indeed, this human ancestor ranked higher than the materialist naturalists believe. However, the spiritual part, the immortal part was not yet in him. It descended only from another, higher planet to our earth, which should now become the scene of its work, the place of residence of that which is now undetachable to us, of our soul.

We call these human ancestors the Lemurian race. The Atlantean race and then ours, which we call the Aryan race, followed it. Within this Lemurian race, the human bodies were fertilised by the higher human soul. Spiritual science calls this great moment of human development the descent of the divine sons of the spirit.

Since that time, this human soul forms and works in the human body for its higher development. Unlike the materialist natural sciences imagine, the human body was fertilised by the imperishable soul at this time. At that time contrary to the view of the materialist naturalists, something happened in the big universe that belongs to the most important events of our human development.

At that time, that constellation, that mutual position of earth, moon, and sun gradually appeared, which made the descent of the souls possible. The sun became significant for growth and thriving of the human being and of the plants and animals belonging to him. Only somebody who realises spiritually the whole becoming of humanity and earth correctly sees this connection of sun, moon, and earth with the human beings living on earth.

There was a time—one taught this at these old times—, when the earth was one with the sun and moon. They were one body. The beings still possessed figures and appearances different from those living on earth today, because they were adapted to that world body which consisted of sun, moon and earth together. Everything that lives on this earth received its being because first the sun and then the moon separated, and that these heavenly bodies interrelated now externally with our earth. The mystery of the togetherness of the human spirit with the entire universal spirit is based on this relationship. Spiritual science calls the universal spirit logos, which encloses sun, moon, and earth at the same time. We live, we work and we are in it.

As well as the earth was born out of the body which enclosed sun and moon at the same time, the human being was born out of a spirit, of a soul to which sun and earth and moon belong at the same time. If the human being looks at the sun, at the moon, he should see not only these external physical bodies, but he should regard them as external bodies of spiritual beings. Modern materialism has admittedly forgotten this. However, who can no longer regard sun and moon as the bodies of spirits can also not recognise the human body as the body of a spirit. As true as the human body is the bearer of a spirit, as true the heavenly bodies are the bearers of spiritual beings.

The human being also belongs to these spiritual beings. As well as his body is separated from the forces which prevail in the sun and moon, and, nevertheless, as his external physical accommodates forces which are active in the sun and moon, the same spirituality, which rules on the sun and the moon is also active in his soul. While the human being became this being on earth, he became dependent on that effect of the sun, which it causes as a special body shining on the earth.

Our ancestors felt as spiritual children of the whole universe that way, and they said to themselves, we have become human beings because the spirit of the sun caused our spiritual form. The victory of the sun over the darkness signifies to us a memory of the victory, which our soul gained in those days, in the times in which the sun appeared for the first time in such a way as it shines now onto the earth. It was a victory of the sun, when the immortal soul entered the physical body in the sign of the sun, when it descended into the darkness of desires and passions.

Let us imagine the life of the spirit. The darkness precedes the solar victory. It followed a former solar time only. Thus, it was also with the human soul. This human soul originates from the original divinity. However, it had to disappear for a while in unconsciousness to build up the lower human nature within this unconsciousness; since this human soul itself built up the lower human nature gradually to inhabit this house built by itself. If you imagine that a master builder builds a house, according to his best forces, and enters it later, you have a right simile of the entry of the immortal human soul into the human body. The human soul could work only unconsciously in that time on its house. This unaware work is expressed in the simile by the darkness. The emergence of consciousness, the lighting up of the conscious human soul is expressed in the simile by the solar victory.

Thus, this solar victory signified to those who still had a lively feeling of the connection of the human being with the universe the moment in which they had received the most important of their earthly existence. This great moment was maintained in that celebration.

At all times one imagined the way of the human being on earth in such a way that this human being becomes more and more similar to the regular rhythmical way of nature. If we look from the human soul at that which encloses its life now, at the way of the sun in the universe and at all with which this way of the sun is connected, something becomes clear to us that is infinitely important to feel. It is the big rhythmical, the big harmonious in contrast to the chaotic, to the unharmonious in the own human nature. Look at the sun, pursue it on its way, and you see how rhythmically, how regularly its phenomena return in the course of the day and of the year. You see how regularly and rhythmically everything is connected in nature under the influence of the sun.

On occasion, I have already emphasised that everything is rhythmical with the beings ranking below the human being. Imagine the sun deviating for a moment, for a fraction of a second only, and imagine the unbelievable, indescribable mess, which would be caused in our universe.

The rhythmical life processes of all beings that are dependent on the sun are connected with this harmony. Imagine the sun in the course of the year how it evokes the beings of nature in the spring, imagine how little you are able to think that the violet blossoms at a time different from that when you are used. Imagine that the seeds are sown at another time and the harvest may take place at another time than it takes place. Up to the animal life, everything appears to you depending on the rhythmical way of the sun. Even with the human being, everything is rhythmical, regular, and harmonious, as far as it is not subjected to the human passions, instincts or even to the human mind. Observe the pulse, the way of digestion, and admire the big rhythm and feel the great, infinite wisdom that floods through the whole nature, and then compare the irregular, the chaotic to it which prevails in the human passions and desires and in particular in the human mind and thinking. Try once to let the regular of your pulse and your breath pass yourselves by, and compare it to the irregularity of your thinking, feeling and willing. They wander around aimlessly.

On the other hand, imagine how wisely the life powers are arranged how the rhythmical has to overcome the chaos. Which crimes do not all human passions and hedonism commit against the rhythm of the human body! On occasion I have already mentioned here how marvellous it is for him who gets to know the heart by anatomy, this wonderfully arranged organ of the human body, and must say to himself what has it to bear because the human being enjoys tea, coffee and so on that has an effect on the rhythmical, harmonious heartbeat. Thus, it is with the entire rhythmical, divine nature that our ancestors admired and the soul of which is the sun with its regular way.

While the sages and their followers looked at the sun, they said to themselves, you are the picture of that which is not yet this soul, which is born with you, but which it should become.—The divine world order presented itself to these sages in its whole glory. The Christian worldview also says that the glory is in the divine heights (Latin gloria in excelsis deo). The word “glory” means revelation, not honour, or splendour.

One should not say, glory to God in highest heaven—but God is revealed in the heavens today.—This is the true meaning of the sentence. In this sentence, one can fully feel the glory flowing through the world. In former times, one felt in such a way that one established this world harmony as a great ideal for that who should be the leader of the remaining humanity. Therefore, one spoke at all times and everywhere where one was aware of these matters of the “sun hero.”

In the temple sites where the initiation was carried out one distinguished seven degrees. I use the Persian terms of these degrees. The first degree is that where the human being went beyond the everyday feeling, where he came to a higher mental feeling and to the knowledge of the spirit. One called such a human being “raven.” Hence, the ravens are those, which announce to the initiates in the temples what takes place outdoors in the world. When the medieval poetry of wisdom wanted to portray an initiate in the person of a medieval ruler, for example, Barbarossa who should wait inside of the earth with the treasures of wisdom of the earth for that big moment when Christianity should rejuvenate humanity, it let the ravens be again the messengers. Even the Old Testament speaks of the ravens of Elias (Elia, Elijah).

The initiates of the second degree are the “occult.” The third degree is that of the “fighters,” the fourth degree is that of the “lions.” The initiates of the fifth degree are called with the name of their own people: Persian or Indian and so on, because only the initiate of the fifth degree is the true representative of his people. One called the sixth degree “sun hero” or “sun runner.” The seventh degree had the name “Father.”

Why did one call the initiate of the sixth degree a sun hero? Who had climbed up so high on the ladder of spiritual knowledge had to have developed such an inner life at least that it ran after the pattern of the divine rhythm in the whole universe. He had to feel, to think in such a way that anything chaotic, anything arrhythmic, anything inharmonious no longer existed with him. This was the demand, which one made on him in the sixth degree of initiation. One considered them as holy human beings, as a pattern, as ideals, and said about them, as big as the misfortune would be to the universe if it were possible that the sun deviated from its way for a quarter of a minute. It would also be a big misfortune if it were possible for a sun hero to deviate from the way of the big morality, from the road of the soul rhythm.—One called somebody a sun hero who had found such a sure way in his mind like the sun outdoors in the universe. All nations had such sun heroes.

Our scholars know so little about these matters. Indeed, it strikes them that sun myths about the lives of all great religious founders formed. However, they do not know that one was in the habit of creating the leading heroes sun heroes with the ceremonies of initiation. It is not miraculous at all, if that which the ancient peoples had attempted to put into them is found out again by the materialist research. With Buddha and even with Christ, one looked for such sun myths and found them. Here you have the reason why one could find this with them. They were put into them first, so that they showed an immediate imprint of the solar rhythm. Then these sun heroes were the big pattern that one should try to equal.

What did one imagine what happened in the soul of such a hero who had found such an inner harmony?—One imagined that in such a way that now no longer only a single human soul lived in him, but that in him something of the universal soul had emerged which flows through the whole universe. In Greece, one called this universal soul, which flows through the whole universe, Chrestós, and the most elated sages of the East know it as buddhi. If the human being has stopped only feeling as the bearer of his individual soul and if he experiences anything of the universal, then he has created an image of that in himself, which combined at that time as a solar soul with the human body; then he has reached something tremendously important on the road of humanity.

If we look at this human being with such an ennobled soul, we are able to put the future of the human race and the whole relationship of this human future with the idea, the image of humanity generally, before ourselves. As humanity faces us today, one can imagine only that certain matters are decided by the fact that people bring about a decision in quarrel and discord by a kind of majority, by a majority decision. Because where one still looks at such majority decisions as something ideal, there one has not yet understood what truth is. Where does truth live in us? Truth lives in us where we pledge ourselves to think logically. On the other hand, would it not be nonsense to decide by majority decision whether two times two are four or three times four are twelve? If the human being has recognised once what is true, then millions may come and say, it is different, nevertheless, he has his assurance in himself.

So far, we are in relation to the scientific thinking, to that thinking, which is no longer affected by human passions, desires, and instincts. Where passions, desires and instincts play a part, the human beings are still in quarrel, in confused mess as the instincts form a wild chaos generally. However, if once the desires, instincts, and passions are purified, have become what one calls buddhi or the Chrestós, if they are developed up to that height on which today the logical thinking is without passion, then that the human ideal is attained which shines to us in the old religions of wisdom, in Christianity, in the anthroposophic spiritual science. If our thinking and feeling is so purified that that which one feels harmonises with that which our fellow men feel, if on this earth the same epoch has arrived for the feeling and the sensation, as it has come for the equalising intellect, if buddhi is on this earth, if the Chrestós is embodied in the human race, then the ideal of the old teachers of wisdom, of Christianity, of anthroposophy is fulfilled. Then one needs to vote just as little about that which one regards as good, noble and right as one needs to vote about what one has recognised as logically wrong or right. Everybody can put this ideal before his soul, and doing this, he has the ideal of the sun hero before him, the same that all esoteric teachers also have who are initiated in the sixth degree.

Even our German mystics of the Middle Ages felt this, while they pronounced a word of deep meaning, the word deification or apotheosis. This word existed in all religions of wisdom. What does it signify? It signifies the following: once also those at whom we look today as the spirits of the universe passed a chaotic stage which humanity experiences today. These leading spirits of the universe brought themselves up to their divine stage where their manifestations of life sound harmoniously through the universe. What appears to us today as the harmonious way of the sun in the course of the year, with the growth of the plants, in the life of the animals, was once chaotic and brought it to this great harmony. Where these spirits stood once, the human being stands today. He develops from his chaos to a future harmony that is modelled after the present sun, the present universal harmony.

The anthroposophic mood of Christmas results from this, not as a theory, not as a doctrine, but as a living feeling lowered into our souls. If we feel it so sure that the splendour, the revelation of the divine harmony, appears in the heights of the heavens, and if we know that the revelation of this harmony sounds once from our own soul, then we feel the other that will happen within humanity due to this harmony. Then we feel the peace of those who are of good will (Latin: et pax hominibus bonae volutatis). Thus, two feelings are connected as Christmas feelings. If we look into the divine world order, into the revelation, at its splendour in the heights of the heavens, and look at the human future, we can already feel that harmony in advance which takes place on earth in the human beings in the future who have the feeling and the sensation of it. The more that lowers itself into us what we feel outdoors in the world as harmony, the more peace and harmony will be on this earth.

Thus, the great ideal of peace places itself as the highest feeling of nature before our souls if we feel the way of the sun in nature in the right way during Christmastide. If we understand the victory of the sunlight over the darkness during these days, we take the big confidence, the big trust from it that connects our own developing souls with this world harmony, and then we let that be known not for nothing, which lives in this world harmony in our souls. Then something lives in us that is harmonious, then the seed falls into the soul that brings peace on this earth, in the sense of the peace between the religions. Those human beings are of good will who feel such peace, such a peace, as it spreads over the earth if that higher stage of the unity of feeling is attained which is attained only in the equalising intellect today. Then love flowing through everything replaces quarrel and discord. Goethe said in the same hymn I have quoted that a few swallows from this cup of love compensate a life full of trouble.

That is why Christmas was a festival of confidence, of trust and hope in all religions of wisdom because we feel during these days that the light must be victorious. Out of this big universal feeling, the Christian church determined in the fourth century to reschedule the birthday celebration of the Saviour on the same day in which with all great religions of wisdom the victory of the light over the darkness was celebrated. Until the fourth century Christmas, Christ's birthday celebration was completely variable. Only in the fourth century, one decided to let the Saviour be born on that day when this victory of the light over the darkness has always been celebrated.

Today we cannot deal with the Christian teachings of wisdom, which will be an object of a talk next year. But one thing should and must be said already today that nothing was more justified than to reschedule the birthday celebration of that divine individuality in this time, which offers the guarantee, the confidence to the Christian that his soul, his divinity will carry off the victory over everything that is darkness in his only outward world. Thus, Christianity is in harmony with all great world religions. When the Christmas bells sound, the human being may probably remember that during these days this festival was celebrated all over the world. Everywhere it was celebrated where one had understood the true big progress of the human soul in this world, where one knew something of the significance of spirit and spiritual life, where one tried to practice self-knowledge in the practical sense.

We have today not spoken of an uncertain, an abstract feeling of nature, but we have spoken about a feeling of nature in any lively spirituality. If we go back to the word of Goethe: “Nature, we are surrounded and embraced by her” and so on, we may be clear in our mind that we interpret nature, not in the materialistic sense, but that we see the external expression and the physiognomy of the universal divine spirit in her. As the physical is born from the physical, the mental and spiritual from the divine-mental and divine-spiritual, and as the physical, the body combines with merely material forces, the soul combines with the spirit.

The great annual festivals are there as symbols for humanity to feel this in connection with the whole universe and to use our knowledge, our thinking to feel one with the whole universe not uncertain but most certain. If one feels anything about it again, these festivals will be different from today, then they will plant themselves again vividly in soul and heart, then they will be to us that which they should be really to us: nodal points of the year, which connect us with the universal spirit.

If we have fulfilled our duties, our tasks of everyday life all the year round, at these points of the year, we look at that which connects us with the everlasting. Even if we know that we had to grind out quite a few in the course of the year, during these days we get a feeling of the fact that there is peace and harmony beyond all fight and chaos. Therefore, these festivals are annual festivals of the great ideals; and Christmas is the birthday celebration of the greatest ideal of humanity, the ideal that humanity must gain if it wants to reach its destination generally. The birthday celebration of that which the human being can feel and want is Christmas if one understands it properly.

The anthroposophic spiritual science wants to go making understandable this festival again. We want to announce not a dogma, no mere doctrine, or philosophy to the world but life. This is our ideal that everything that we say and teach, and is included in our writings, in our science passes into life. It passes into life if the human being practices spiritual science also in the everyday life everywhere, so that we do no longer need to speak of spiritual science, if from all pulpits spiritual-scientific life sounds through the words, which are spoken to the believers, without saying the word theosophy or spiritual science. If at all courts the human actions are considered with spiritual-scientific feeling, if at the sickbed the doctor feels spiritual-scientifically and heals spiritual-scientifically, if at school the teacher develops spiritual science for the adolescent child, if in all streets one thinks, feels, and acts spiritual-scientifically, so that the spiritual-scientific doctrine becomes superfluous—then our ideal is attained, then spiritual science will be mundane. Then, however, spiritual science will also be in the great festive turning points of the year. The human being connects his everyday tasks with the spiritual using the spiritual-scientific thinking, feeling, and willing. On the other hand, he lets the everlasting and imperishable, the spiritual sun shine in his soul at the great annual festivals. They remind him that in him a true, higher self is, a divine, a sun-like, a light that will forever win over all darkness, over all chaos, that gives a soul peace, that will always compensate all fight, all war and strife in the world.

Privately printed for the members of the College of Spiritual Science at the Goetheanum. No one is considered competent to pass judgment upon these writings who has not acquired the prerequisite knowledge demanded by this school, either through the school itself or in a manner approved by it. Opinions expressed by other persons will be disregarded; the authors of the writings in question will engage in no discussion regarding them.

This lecture was given at Basel in December of 1918, and is included in Volume 187 of the Bibliographic Survey, 1961. It is lecture 1 of 8 from the lecture series: How Can Humanity Find the Christ Again? It was published in German as, Wie Kann die Menschheit den Christus Wiederfinden? Das Dreifache Schnattendasein Unserer Zeit und das Neue Christus-licht. It has been translated from notes unrevised by the lecturer, by Olin D. Wannamaker.

Like two mighty pillars of the spirit have the two annual festivals, the festivals of Christmas and Easter, been set by the Christian cosmic feeling within the course of the year, which should be a symbol of the course of man's life. We may say that in the conception of Christmas and the conception of Easter there stand before the human soul those two spiritual pillars upon which are inscribed the two great mysteries of man's physical existence which he must look upon very differently from the way in which he views other events in the course of his physical life. It is true that a super-sensible element is projected into this physical life—through sense observation, through intellectual judgments, through the content of feeling and will. But this super-sensible element is in other cases clearly manifest as such—for instance, when the Christian cosmic feeling undertakes to symbolize it in the festival of Pentecost. In the Christmas conception, however, and that of Easter, attention is drawn to those two events occurring within the course of the physical life which are in their external appearance purely physical but which—in contrast with all other physical events—do not immediately manifest themselves as physical events. We can look upon the physical life of man as we look upon nature; we can thus look upon the external side of the physical life, the external manifestation of the spiritual. But we can never view with our physical vision the two boundary experiences of the course of human life—not even the external aspect, the external manifestation—without being brought face to face, even through our physical vision, with the tremendous riddle, the element of mystery, in these two events. They are the events of birth and death. And in the life of Christ Jesus stand these two events of man's physical life—and likewise in the Christmas and Easter conceptions, reminding us of them—confronting the responsive Christian heart.

In the thought of Christmas and the thought of Easter, the soul of man wills to look upon the two great mysteries. And, as it thus looks, it finds in this contemplation strength filled with light for man's thought, content filled with power for the will, an upright lift of the whole man, from whatever situation he needs this upright lift. As they thus confront us, these two pillars of the spirit—the thought of Christmas and the thought of Easter—they possess an eternal worth.

But, in the course of man's evolution, his capacities of conception have approached in manifold ways the great Christmas thought and the great Easter thought. During the earliest times of the evolution of Christianity, when the Event of Golgotha had penetrated with shattering effect into human emotions, men gradually found their way to the view of the Redeemer dying on Golgotha, as they came during the earliest Christian centuries to feel in the Crucified One hanging on the cross the thought of Redemption, and gradually formed for themselves the great and powerful imagination of the Christ dying on the cross. But in the later times, especially since the modern age began, Christian feeling—adapting itself to the materialism rising in human evolution—has turned to the picture of the childlike element entering the world in the newborn Jesus.

We can certainly say that a sensitive feeling will find in the way in which the Christian sentiment of Europe has turned during recent centuries to the Christmas manger something of a materialistic Christianity. The craving—this is not said in a bad sense—to caress the infant Jesus has become trivial in the course of the centuries. And many a song about the infant Jesus felt in our day to be beautiful—or charming, as many express it—will not seem to us to possess a deep enough seriousness in the presence of these more serious times.

But the Easter thought and the Christmas thought, my dear friends, are two eternal pillars, eternal memorial pillars, of the human heart. And we can truly say that our age of new spiritual revelations will cast a new light upon the Christmas thought; that the Christmas thought will gradually come to be felt in a new form and in a glorious way. It will be our task to hear in the present world events the call to a renovation of many an old conception, a call to a new revelation of the spirit. It will be our task to understand how a new conception of Christmas, for the strengthening and uplifting of the human soul, is working its way up through the present course of world events.

The birth and death of the human being, no matter how we may analyze them, how intensely we may look at them, manifest themselves as events which play their role directly upon the physical plane, and in which the spiritual is so dominant that no one who earnestly reflects upon things could deny that these two events, these earthly events of human life, give evidence as they work upon the human being that man is the citizen of a spiritual world. No vision of the natural world can ever succeed—in the midst of what can be perceived by the senses, understood by the intellect—in finding in birth and death anything other than events in which the intervention of the spirit is manifested directly in the physical. Only these two events manifest themselves thus to the human heart.

As to the Christmas event also, the event of birth, the human and Christian heart must have an ever deepening sense of mystery. We can say that men have seldom risen to the level whence they could, in the true sense, direct their look to the mysterious nature of birth. Very seldom, indeed, but then in concepts that speak to the utmost depths of the human heart.

So it is, my dear friends, in the conception associated with the spiritual life of Switzerland of the fifteenth century, with Nicholas von der Flue. It is related of him—and he himself related this—that, before his birth, before he could breathe the outer air, he had beheld his own human form, that which he would wear after his birth should have occurred and his life should have begun its course. And he had beheld before his birth the ceremony of his own christening, the persons who were present at the christening and who shared in his earliest experiences. With the exception of one elderly person who was then present and whom he did not know, he recognized the others because he had already seen them before he beheld the light of the world.

However we may view this narration, we shall not be able to escape the impression that it points in a way to the mystery of human birth, which confronts world history so magnificently symbolized in the Christmas conception. In the story of Nicholas von der Flue we shall find the suggestion that there is connected with our entrance into the physical life something which is concealed from the every-day view of humanity only by a very thin partition wall; by a wall which can be broken through when such a karmic situation exists as was present in the case of Nicholas von der Flue. Such a startling allusion to the mystery of birth and of Christmas still meets us here and there; but we must say that humanity has as yet become very little aware of the fact that birth and death, the two boundary pillars of human life facing us in the midst of the physical world, reveal themselves even in their physical manifestation as spiritual events, such as could never occur within the mere course of nature; as events in which, on the contrary, spiritual divine Powers intervene, as is evident in the very fact that both these boundary experiences of the course of human life must still remain mysteries, even in their physical manifestation.

The new revelation of the Christ now leads us to contemplate the course of man's life—so we may safely say—as Christ wills that we should contemplate it in the twentieth century. Let us recall today, as we desire to enter deeply into the thought of Christmas, a saying reported to have been uttered by Christ Jesus which can rightly lead us to the Christmas conception. The saying runs thus: “Except ye become as little children, ye shall not enter into the Kingdom of Heaven.” “Except ye become as little children”—this is truly not an exhortation to strip away all the mystery character of the Christmas conception, and to drag it down to the triviality of “dear little Jesus,” as many folk songs and artistic songs have done—but the folk songs less than the artistic—in the course of the materialistic evolution of Christianity. This very saying—“Except ye become as little children, ye shall not enter into the Kingdom of Heaven”—impels us to look upward to mighty impulses surging through the stream of human evolution. And in our own present time, when all that is taking place in the world surely does not give occasion for lapsing into trivial conceptions of Christmas, when the human heart is filled with so much that is painful, when this human heart must reflect upon so many millions of human beings who have met their death in the last few years, must reflect upon countless multitudes who hunger for food,—in this time surely nothing is fitting for us save to behold the mighty thoughts within world history which impel humanity in its onward course, thoughts to which we can be guided by the saying, “Except ye shall become as little children,” which we can supplement by this other saying: “Unless you live your life in the light of this thought, you cannot enter into the Kingdom of Heaven.”

My dear friends, the very moment when the human being enters into the world as a child he withdraws from the world of spirit. For what occurs in the physical world, the procreation and growth of his physical body, is only the ensheathing of that event which cannot be described otherwise than by saying that man in his deepest being withdraws from the spiritual world. Man is born out of the spirit into a body. When the Rosicrucian said: “Ex deo nascimur,” he meant the human being to the extent that he enters the physical world. For that which constitutes the sheaths around the human being, which renders him a physical totality here on the earthly globe, is what is indicated by the saying: Ex deo nascimur. If we look at the centre of the human being, at the inner midmost entity, we must say that man journeys out of the spirit into the physical world. Through that which occurs in the physical world, that upon which he has looked down from the land of the spirit before his conception or his birth, he is enveloped in his physical body, in order that he may experience in his physical body things which cannot be experienced except in such a body. But, in his centre-most being, man comes out of the spiritual world. And he is of such a nature that in his earliest years—to the eyes of those who will to see things as they are in the world, who are not blinded by the illusion of materialism—he is of such a nature, this human being, that he reveals even in his earliest years how he has come out of the spirit. What we experience in connection with the child is of such a character, for those who possess insight, as to reveal to one's feeling the after effects of experiences in the spiritual world.

It is to this mystery that such narrations as that associated with the name of Nicholas von der Flue are intended to allude. A trivial view, strongly influenced by a materialistic mode of thinking, declares in its simplicity that the human being gradually develops his ego in the course of his life from birth to death; that this ego becomes more and more powerful and mighty, more and more distinctly manifest. This is a naive way of thinking, my dear friends. For, if we look upon the true ego of man, upon that which comes into a physical sheathing at the birth of the human being out of the spiritual world, we then express ourselves very differently about man's whole physical evolution. That is, we then know that, as the human being progressively develops in the physical body, the true ego actually vanishes out of the physical form, that it becomes less and less manifest; and that what develops here in the physical world between birth and death is only a mirrored reflection of spiritual occurrences, a dead reflection of a higher life. The right form of expression would be to declare that the entire fullness of the being of man gradually disappears into the body, becoming continually less and less manifest. As the human being lives his physical life here upon the earth, he gradually loses himself in his body, to find himself again in the spirit after death. So does one who knows the facts express himself. But one who is ignorant of the facts declares that the child is incomplete, and that the ego little by little develops to an ever greater perfection, growing out of the undefined subconscious levels of man's existence. He who knows what is beheld by the spiritual seeker must express himself in just this realm otherwise than is done by the sense-consciousness of our age, enmeshed in external illusions, still always materialistic in the trend of its sentiments.

Thus man enters the world as a spiritual being. His bodily nature, while he is a child, is still undefined; it has as yet laid small claim to the spiritual nature, which enters the physical existence as if there falling asleep—but appearing to us so little filled with content only because we can perceive this spiritual being, in ordinary physical life, just as little as we can perceive the sleeping ego and astral body when they are separated from the physical and etheric bodies. But the fact that we do not perceive a being does not make it less perfect. This is what the human being has to acquire by means of his physical body—that he entombs himself more and more in the physical body for the purpose of achieving by means of this burial in the body capacities which can be acquired only in this way, only through the fact that the spirit and soul being for a time loses itself in the physical existence. In order that we may always remember our spiritual origin, that we may grow strong in the thought that we have journeyed out of the spirit into the physical world—it is for this reason that the Christmas conception stands there like a mighty pillar of light amid the Christian cosmic feeling. This thought, as a Christmas thought, must grow ever stronger in the future spiritual evolution of humanity. Then will the Christmas conception become powerful again for humanity; then will mankind once more approach the Christmas festival in such a way as to draw forces for the physical life out of the Christmas conception, which can remind us in the right way of our spiritual origin. Seldom can this Christmas thought be so powerful at the present time as it will then be in human hearts. For it is a strange fact, but rooted in the very laws of spiritual existence, that what comes to light in the world—bearing mankind forward, helpful to mankind—does not at once appear in its ultimate form: that it first appears, as it were, tumultuously, as if prematurely brought forth by unlawful spirits in world evolution. We understand the historic evolution of humanity in its true meaning only when we know that truths are not to be understood only as they first appear oftentimes in world history, but that we must consider in relation to truths the right moment for their entrance into human evolution in their true light.

Among many kinds of thoughts which have entered into the evolution of modern humanity—certainly inspired by the Christ impulse, but at first in a premature form—is the conception of the equality of mankind before God and the world, the equality of all men, a thought profoundly Christian but capable of an ever increasing profundity. But we should not place this thought before men's hearts in such a generalization as that given to it by the French Revolution, when it first appeared tumultuously in human evolution. We must be aware of the fact that this life of man from birth to death is involved in a process of evolution, and that the primary impulses working upon it are distributed in time. Let us reflect about the human being as he enters into the sensible existence: he enters life filled with the impulse of the equality of the human nature in all men. We sense the child nature with the greatest intensity when we see a child permeated through his whole being by the conception of the equality of all men. Nothing which creates inequality among men, nothing that so organizes men that they feel themselves different from other men—nothing of all this enters at first into the child's nature. All this is imparted to the human being in the course of the physical life. Inequality is created by the physical existence; out of the spirit human beings come forth equal before the world and God and before other human beings. Thus does the mystery of the child declare.

And to this mystery of the child the Christmas conception is united, which is to find its deeper meaning in the new Christian revelation. For this new Christian revelation will take into account the new Trinity: the human being, as he directly represents humanity; the Ahrimanic; and the Luciferic. And, as it comes to be known how the human being is placed in the world in a relationship of balance between the Ahrimanic and the Luciferic, it will be understood also what this human being really is in the external physical existence.

Most of all must understanding come about, Christian understanding, in reference to a certain aspect of human life. Clearly will Christian thought proclaim in future what has already been affirmed by certain spirits since the middle of the nineteenth century, though in stammering accents and never quite distinctly. When we grasp the fact that the thought of equality enters the world in the child, but that forces of inequality later develop in man, as if from the fact of his having been born, forces that do not seem to belong to this earth, then just in regard to the conception of equality another profound mystery faces us. To see into this mystery, and through seeing into it to gain a true conception of man, will belong from the present time onward among the weighty and essential needs in the future evolution of the life of the soul. This is the depressing problem that faces man: Truly, human beings grow to be unlike, even though they are not so in childhood, by reason of something that is born within them, that is in the blood: their varied gifts and capacities.

The question of gifts and capacities, which cause so many inequalities among men, faces us in connection with the thought of Christmas. And the Christmas festival of the future will always admonish men most earnestly, reminding them of the origin of that which differentiates them so widely over the earth, the origin of their gifts, capacities, talents, even the gift of genius. They will have to inquire about the origin of these. And a true balance within the physical existence will be attained only when the human being can point rightly to the origin of the capacities which differentiate him from other men. The light of Christmas, or the Christmas candles, must give to evolving humanity an explanation of these capacities; it must answer the profound question: Do individual human beings suffer injustice between birth and death under the ordering of the universe? What is the truth about faculties and gifts?

Now, my dear friends, many things will be seen in a different light when humanity shall have been permeated by the new Christian feeling. Most particularly will it be understood why the Old Testament occult conception possessed a special insight into the nature of the prophetic gift. What were the prophets who appear in the Old Testament? They were personalities who had been sanctified by Jahve; they were those personalities who were permitted to employ in the right way special spiritual gifts reaching far above those of ordinary man. Jahve had first to sanctify their capacities, which are born in men as if by reason of their blood. And we know that Jahve works on human beings between their falling asleep and awakening We know that Jahve does not work within the conscious life. Every true believer of the Old Testament said within his heart: That which differentiates men as regards their capacities and gifts, which rises to the level of genius in the nature of the prophet, is born, indeed, with the person, but it is not used by him for a good purpose unless he can sink down in sleep into that realm in which Jahve guides his soul impulses, and transforms from the spiritual world gifts which are otherwise only physical, inherent in the body.

We point here to a profound mystery of the Old Testament conception. The Old Testament view, including that in regard to the nature of the prophet, must disappear. New conceptions must, for the redemption of humanity, enter into the cosmic historic evolution. That which the ancient Hebrew believed was sanctified by Jahve in the unconscious state of sleep the human being must become capable of sanctifying in the modern age while he is awake, in a state of clear consciousness. But he can do this only if he knows, on the one hand, that all natural gifts, capacities, talents, even genius, are Luciferic endowments, and work in the world Luciferically. unless they are sanctified and permeated by all that can enter into the world as the impulse of the Christ. We touch upon a tremendously important mystery of the evolution of modern humanity when we grasp the central kernel of the Christmas conception, and call attention to the fact that the Christ must be so understood and so felt by men in their hearts that they stand as New Testament human beings before the Christ and say: “In addition to the inclination of the child, his aspiration, toward equality, I have been endowed with various capacities and talents. But they can lead permanently to good results, to the welfare of humanity, only provided these gifts, these talents, are dedicated to the service of Christ Jesus; only if the human being strives to permeate his whole nature with the Christ, in order that human gifts, talents, genius may be freed from the grasp of Lucifer.”

The heart permeated by the Christ takes away from Lucifer what works otherwise Luciferically in man's physical existence. This thought must powerfully influence the future evolution of the human soul. This is the New Christmas thought, the new annunciation of the influence of the Christ in our souls, bringing about the transformation of the Luciferic—which does not enter into us because we journey out of the spirit, but is to be found in us because we are clothed in a blood-permeated physical body which bestows upon us capacities derived from the line of heredity. Within the Luciferic stream, within that which works in the stream of heredity, do these characteristics appear, but they are to be conquered and mastered during the physical life by that which the human being can feel in connection with the Christ impulse, not through Jahve inspiration in sleep, but through the fruition of man's experiences in full consciousness.

“Direct yourself, O Christian, to the Christmas thought”—thus does the new Christianity speak—“and lay there upon the altar set up for Christmas every differentiation you have received as a human being from your blood, and sanctify your capacities, sanctify your gifts, sanctify even your genius as you behold it illuminated by the light which comes from the Christmas tree.”

The new annunciation of the spirit must speak a new language, and we must not be dumb and unheeding toward the new revelation of the spirit which speaks to us in this deeply serious age in which we live. When we are sensitive to such thoughts, we are living with the power with which man ought to live in this time in order to discharge the great duties which are to be assigned to humanity in this very age. The full gravity of the Christmas thought must be experienced: that in our day there must enter into the waking consciousness of humanity what the Christ willed to say to men when he uttered the words: “Except ye become as little children ye shall not enter into the Kingdom of Heaven.” The thought of equality which the child manifests, if we look upon him in the right way, is not convicted of falsehood by reason of these words, for that Child whose birth we commemorate on Christmas eve, proclaims to human beings in the course of their evolution through the history of the world—revealing ever new thoughts—clearly and distinctly, that the differentiating gifts we possess must be placed within the light of the Christ who ensouled this Child; that all which these differentiating gifts bring about within us human beings must be placed upon the altar of this Child.

You may now ask under the inspiration of the Christmas thought: “How may I experience the Christ impulse within my own soul?” Alas, this thought is often a heavy burden in men's hearts.

Now, my dear friends, that which we may call the Christ impulse does not become rooted in our souls in a moment, forthwith and tempestuously. And in different ages it takes root differently in man. In our day man must take into himself in full clear waking consciousness such cosmic thoughts as have been stammeringly imparted by spiritual knowledge as guided by Anthroposophy, to which we belong. As these thoughts are proclaimed to him—provided he truly understands them—they can awaken within him the assurance that the new revelation, the new Christ impulse of our age, truly enters into him on the wings of these thoughts. And such a person will sense the new impulse if only he pays heed to it.

Make the endeavour, in the sense we intend, in living reality as is appropriate to our age, to take into yourselves the spiritual thoughts of the guidance of the world; seek to take them into yourselves, not as mere teaching, not merely as theory—-seek so to imbibe them that they will move your souls to their very depths, warming, illuminating, permeating them—that you shall bear them livingly within you. Seek to feel these thoughts so intensely that they shall become to you something which seems to pass through your body into your soul and to change your very body. Seek to strip away from these thoughts all abstractions, anything theoretical. Endeavour to discover for yourself that these thoughts are such as constitute a true nourishment of the soul. Seek to discover for yourself that, with these thoughts, not merely thoughts alone enter your souls, but spiritual life coming from the spiritual world.

Enter into the most intimate inner union with these thoughts, and you will observe three things. You will observe that these thoughts gradually eliminate something from within you, which appears so clearly in human hearts in our age of the consciousness soul: that these thoughts, however they may be expressed, eliminate self-seeking from the human soul. When you begin to notice that these thoughts kill egoism, destroy the force of self-seeking, you have then, my dear friends, sensed the Christ-permeated character of spiritual thought guided by Anthroposophy.

In the second place, when you observe that, in the moment when untruthfulness approaches you anywhere in the world, no matter whether you yourself are tempted to be too careless about truth or whether untruthfulness approaches you from another direction—if you observe that in the moment when untruthfulness enters the sphere of your life, an impulse makes itself felt by you, warning you, pointing to the truth, an impulse which will not permit untruth to enter your life, always admonishing you and impelling you to hold fast to truth, then do you sense, in contrast with the life of the present day, so strongly inclined toward mere appearance, the living impulse of the Christ. No one will find it easy to lie in the presence of spiritual thoughts guided by Anthroposophy, or to lack all feeling for mere appearance and untruth. A sign pointing your way to the sense of truth—apart from all other knowledge—you will feel in the thoughts of the new revelation of the Christ. When, my dear friends, you shall have reached the point where you do not strive for a mere theoretical understanding of spiritual science, as this is sought in relation to any other science, but when you have reached the stage where the thoughts so penetrate you that you say to yourself: “When these thoughts become intimately united with my soul, it is as if a Power of conscience stood beside me admonishing me, pointing me toward truth,”—then will you have found the Christ impulse in the second form.

In the third place, when you feel that something streams from these thoughts which works even into your body, but especially into the soul, overcoming sickness, making the human being well and vital, when you sense the rejuvenating, refreshing power of these thoughts, the adversary of illness, then will you have sensed the third part of the Christ impulse in these thoughts. For this is the goal toward which humanity strives through the new wisdom, in the new spirit—to find in the spirit itself the power to overcome self-seeking: to overcome self-seeking through love, the mere appearance of life through truth, the force of illness through health-giving thoughts which bring us into immediate unison with the harmonies of the universe, because they flow from the harmonies of the universe.

Not all that has been indicated can at present be attained, for man bears within him an ancient heritage. It is a mere lack of understanding when such a back-stairs politician as Christian Science twists into a caricature the thought of the healing power of the spirit. Yet, even though our ancient heritage renders it impossible for thought to become sufficiently potent at present to achieve what the human being craves thus to achieve—perhaps, from a self-seeking motive—nevertheless thought possesses healing power. In such things human thinking is always perverted. Some one who understands these things may say to you that certain thoughts give health, and the person who hears this may at a certain time be affected by this or that illness. Indeed, my dear friends, the fact that we cannot at present be relieved of all illnesses by the mere power of thought is due to an ancient heritage. But are you able to say what illnesses would have overtaken you if you had not possessed the thoughts? Could you say that your life would have been passed in its present degree of health if you had not possessed these thoughts? In the case of a person who has applied himself to spiritual science guided by Anthroposophy and who dies at the age of 45 years, can you prove that, without these thoughts, he would not have died at 42 or 40 years of age? Human beings tend always to think from the wrong direction when they deal with these thoughts. They direct their attention to what cannot be bestowed upon them, by reason of their karma, but do not pay attention to what is bestowed upon them by reason of their karma. But if, in spite of everything contradictory in the external physical world, you direct your look with the power of inner confidence which you have gained through intimate familiarity with the thoughts of spiritual science, you then come to feel the healing power, a healing power which penetrates even into the physical body, refreshing, rejuvenating—the third element, which the Christ as the Healer brings with his never ceasing revelations into the human soul.

We have desired to enter more deeply, my dear friends, into the thought of Christmas, which is so closely bound up with the mystery of human birth. What is revealed to us today out of the spirit as the continuing extension of the Christmas thought we desired to bring in brief outline before our minds. We can feel that it gives strength and support to our lives. We can feel that it places us amid the impulses of cosmic evolution, no matter what may befall, so that we can feel ourselves in unison with these divine impulses in the evolution of the world; that we can understand them, and can draw power for our will from this understanding, and light for our life of thought. Man is evolving; it would be wrong to deny this evolution. The only right course is to go forward with this evolution.

Moreover, Christ has declared: “I am with you always even to the end of the world.” This is not a phrase; it is truth. Christ has revealed Himself not only in the Gospels; Christ is with us; Christ reveals Himself continually. We must have ears to harken to what He is ever newly revealing in the modern age. Weakness will overcome us if we have no faith in these new revelations; but strength shall be ours if we have such faith.

Strength will come to us if we have faith in the new revelations, even should they speak to us from life's seemingly contradictory suffering and misfortune. With our own souls we pass through repeated earth lives during which our destiny comes to fulfilment. Even this thought, which empowers us to sense the spiritual behind the external physical life, we can realize only when we take into ourselves in the truly Christian sense the revelations following one upon another. The Christian—the true Christian—when he stands before the candles on the Christmas tree, should begin to work with the strengthening thoughts which can come to him today from the new cosmic revelation, to give power to his will, illumination to his life of thought. And his feeling should be such that the power and the light of this thought may enable him in the course of the Christian year to draw close to that other thought which admonishes of the mystery of death—the Easter thought, which brings the final experience of the earthly life of man before our souls as a spiritual experience. For we shall sense the Christ more and more if we are able to place our own existence in the right relation with His existence. The medieval Rosicrucian, uniting his thought with Christianity, declared: Ex deo nascimur; in Christo morimur; per spiritum sanctum reviviscinius. Out of the Divine have we been born as we contemplate ourselves as human beings here on the earthly globe. In Christ we die. In the Holy Spirit we shall be again awakened. This actually pertains to our life, our human life. If we turn our look away from our life to the life of Christ, then what is represented in our life is a mirrored reflection. Out of the Divine are we born; in Christ we die; in the Holy Spirit we shall again be awakened. This saying, which is true of our first-born Brother, the Christ living in our midst, we can so affirm that we shall feel it to be the Christ-truth raying forth from Him and mirrored in our human nature: Out of the Spirit was He begotten—as this is represented in the Gospel of Luke in the symbol of the descending dove—out of the Spirit was He begotten; in the human body He died; in the Divine will He rise again.

Truths which are eternal we can take into ourselves in the right way only when we see them in their contemporary reflection—not made into something absolute, made abstract in a single form. And if we feel ourselves as human beings, not only in an abstract sense but human beings existing actually at a certain time when it is our duty to act and to think in harmony with this time, then shall we seek to understand the Christ, who is with us always even to the end of the world, in His contemporary language as He teaches us and gives us light regarding the Christmas thought, filling us with the power of the Christmas thought. We shall desire to take this Christ into ourselves in His new language. For the Christ must become intimately related to us. Then shall we be enabled to fulfil in ourselves the true mission of Christ on the earthly globe and beyond death. The human being in each epoch must take the Christ into himself in his own way. This has been the feeling of human beings when they have looked in the right way at the two great pillars of the spirit: at the Christmas thought and the Easter thought. Thus did the profound German mystic, the Silesian, Angelus Silesius, contemplating the Christmas thought, declare:

Should Christ a thousand times in Bethlehem be born,
And not in thee, then wert thou still forlorn.

And, contemplating the Easter thought, he said:

The cross of Golgotha must be upraised in thee
Ere from thy sin its power shall make thee free.

Truly the Christ must live within us, since we are not human beings in an absolute sense, but human beings of a definite epoch. The Christ must be born within us according to the sound of His words in our epoch. We must seek to bring the Christ to birth within us, for our strengthening, for our illumination, as He has remained with us until now, as He will remain with mankind throughout all ages even to the end of earthly time, as He wills now to be born in our souls. That is, if we seek to experience the birth of Christ within us in our epoch, as this event becomes a light and a power in our souls—the eternal power and eternal life entering into time—we then behold in the true way the historic birth of Christ in Bethlehem and its counterpart in our own souls.

Should Christ a thousand times in Bethlehem be born,
And not in thee, then wert thou still forlorn.

As He creates the impulse in our hearts today to look upon His birth—His birth in human events, His birth in our own souls—so do we deepen the Christmas thought within us. And then we look away to that night of consecration which we ought to feel coming to pass within us for the strengthening and illumination of human beings for the endurance of many evils and sorrows which they have had to live through and will yet have to live through.

“My Kingdom,” said Christ, “is not of this world.” It is a saying which challenges us, if we look upon His birth in the right way, to find within ourselves the path to the Kingdom where He abides to give us strength, where He abides to give us light amid our darkness and helplessness through the impulses coming from the world of which He himself spoke, of which His appearance on Christmas will always be a manifestation. “My Kingdom is not of this world.” But He has brought that Kingdom into this world, so that we may always find strength, comfort, confidence, and hope out of this Kingdom in all the circumstances of life, if we only will come to Him, taking His words to heart—such words as these:

“Except ye become as little children, ye shall not enter into the Kingdom of Heaven.”

In der Zeiten Wende
Trat das Welten-Geistes-Licht
In den irdischen Wesenstrom;
Nacht-Dunkel hatte ausgewalte;
Taghelle Licht erstrahlte in Menschenseelen; Licht, das erwärmet die armen Hirtenherzen;
Licht, das erleuchtet die weisen Königshäupter.

Göttliches Licht, Christus-Sonne
Erwärme unsere Herzen;
Erleuchte unsere Häupter;
Dass gut werde,
Was wir aus Herzen gründen,
Was wir aus Häuptern
führen wollen.

At the turning-point of time,
The Spirit-Light of the World
Entered the stream of Earthly Evolution.
Darkness of Night had held its sway;
Day-radiant Light poured into the souls of men,
Light that gave warmth to simple shepherds' hearts,
Light that enlightened the wise heads of kings.

O Light Divine! O Sun of Christ!
Warm Thou our hearts,
Enlighten Thou our heads,
That good may become
What from our hearts we would found
And from our heads direct
With single purpose.

Rudolf Steiner, Christmas, 1923.

In the festival of Christmas something is given to Christendom that directs the thoughts of all circles of Christian people straight to the very deepest questions presented by the evolution of humankind upon earth. Regard the evolution of history from whatever point of view you will, take into consideration historical events in order to understand human evolution, to penetrate the meaning of human evolution on earth—in all history you will find no thought as widely understandable or having as much power to lift the soul to this mystery of human evolution as the thought of the Mystery of Golgotha, as the thought that is contained in the festival of Christmas.

When we look back upon the beginning of human evolution on earth, and follow it through the thousands of years that preceded the Mystery of Golgotha, we find that, although the achievements of the peoples in all the various nations were so great, nevertheless, in reality all these achievements constituted only a kind of preparation—they were a preparatory step toward what took place for the sake of humankind at the Mystery of Golgotha. Furthermore, we find we can only understand what has happened since the Mystery of Golgotha when we remember that the Christ who went through the Mystery of Golgotha has played an active role in the evolution of humanity ever since. Many things in human evolution may at first appear incomprehensible. However, if we investigate them without narrow-minded superstition, for example the kind of superstition that believes that unknown gods should come to the aid of human beings without their active involvement, and that such aid should come just where human beings consider it necessary—if we leave aside such views, we find that even the most painful events in the course of world history can show us the significance and meaning that the evolution of the earth has acquired through the fact that Christ went through the Mystery of Golgotha. It is appropriate for us to study this Mystery of Golgotha—and the mystery of Christmas belongs to it—from a point of view which can reveal, as it were, the meaning of all of earthly humanity. We know how intimate the connection is between what takes place in the moral-spiritual sphere of human evolution and what takes place in nature. And with a certain understanding of this link between nature and the world's moral order we can approach also another relationship with which we have been concerned for many years—namely, the relationship of Christ Jesus to that being whose outer reflection appears in the sun. The followers and representatives of the Christian impulse were not always so hostile toward the recognition of this connection between the mystery of the sun and the mystery of Christ as the decadent present-day representatives of Christianity so often are. Dionysius the Areopagite, whom we have often mentioned, calls the sun God's monument, and in Augustine we continually find such allusions. Even in Scholasticism we find such references to the fact that the outwardly visible stars and their movements are images of the divine-spiritual existence of the world.

However, we must understand the mystery of Christmas in a far wider context, if we wish to understand what should concern us most of all in view of the important tasks of the present age. I would like to remind you of something which I have repeatedly brought forward in various ways in the course of many years. I have told you: We look back into the first post-Atlantean age, which was filled with the deeds and experiences of the ancient Indian people; we look back into the ancient Persian epoch of post-Atlantean humanity, into the Egypto-Chaldean, and into the Greco-Latin. We come then to the fifth epoch of the post-Atlantean humanity, our own. Our epoch will be followed by the sixth and by the seventh. And I have drawn your attention to the fact that the Greco-Latin, the fourth epoch of post-Atlantean humanity, stands, as it were, in the middle, and that there are certain connections (you can read of this in my little book The Spiritual Guidance of the Individual and Humanity) between the third and the fifth epochs, that is, between the Egypto-Chaldean epoch and our own. Furthermore there is also a certain connection between the ancient Persian epoch and the sixth, and between the ancient Indian and the seventh epoch of post-AtIantean humanity. Specific things repeat themselves in a certain way in each of these epochs of life.

I once pointed out that the great Kepler, the successor of Copernicus, had a feeling that his solar and planetary system was repeating, of course in a way appropriate to the fifth post-Atlantean age, what had lived as the world picture behind the Egyptian priest mysteries. Kepler himself expressed this in a certain sense very radically when he said that he had borrowed the vessels of the ancient Egyptian teachers of wisdom in order to carry them over into the new age.

Today, however, we will consider something which stood, in a sense, at the center of the view found in the cultic rituals performed by the priests in the Egyptian mystery religion; we will consider the mysteries of Isis. In order to call up before our minds the spiritual connection between the mystery of Isis and that which also lives in Christianity, we need only look with the eyes of the soul upon Raphael's famous picture of the Sistine Madonna. The Virgin is holding the child Jesus, and behind her are the clouds, representing a multitude of children. We can imagine the Virgin receiving the child Jesus descending through the clouds, through a condensation, as it were, of the thin cloud substance. Created out of an entirely Christian spirit, this picture is, after all, nothing more than a kind of repetition of what the Egyptian mysteries of Isis revered when they portrayed Isis holding the child Horus. The motif of that earlier picture is in complete harmony with that of Raphael's picture. Of course, this fact must not tempt us to a superficial interpretation, common among many people since the eighteenth century and throughout the nineteenth century right up to our own days—namely, to see the story of Christ Jesus and all that belongs to it as a mere metamorphosis, a transformation, of ancient pagan mysteries. From my book Christianity As Mystical Fact you already know how these things are to be understood. However, in the sense explained in that book we are permitted to point out a spiritual congruence between what appears in Christianity and the old pagan mysteries.

The main content of the mystery of Isis is the death of Osiris and Isis's search for the dead Osiris. We know that Osiris, the representative of the being of the sun, the representative of the spiritual sun, is killed by Typhon, who, expressed in Egyptian terms, is none other than Ahriman. Ahriman kills Osiris, throws him into the Nile, and the Nile carries the body away. Isis, the spouse of Osiris, sets out on her search and finds him over in Asia. She brings him back to Egypt, where Ahriman, the enemy, cuts the body into fourteen parts. Isis buries these fourteen parts in various locations, so that they belong to the earth for ever after.

We can see from this story how Egyptian wisdom conceived of the connection between the powers of heaven and the powers of earth in a deeply meaningful way. On the one hand, Osiris is the representative of the powers of the sun. After having passed through death he is, in various places and simultaneously, the force that ripens everything that grows out of the earth. The ancient Egyptian sage imagines in a spirit-filled way how the powers which shine down from the sun, enter the earth and then become part of the earth, and how, as powers of the sun buried in the earth, they then hand over to the human being what matures out of the earth. The Egyptian myth is founded upon the story of Osiris—how he was killed, how his spouse Isis had to set out on her search for him, how she first brought him back to Egypt and how he then became active in another form, namely, from out of the earth.

One of the Egyptian pyramids depicts the whole event in a particularly meaningful way. The Egyptians not only recorded what they knew as the solution to the great secrets of the universe in their own particular writing, they also expressed it in their architectural constructions. They built one of these pyramids with such mathematical precision that the shadow of the sun disappeared into the base of the pyramid at the spring equinox and only reappeared at the autumn equinox. The Egyptians wanted to express in this pyramid that the forces which shine down from the sun are buried from spring to fall in the earth where they develop the forces of the earth, so that the earth may produce the fruit which humankind needs.

This, then, is the idea we find present in the minds and hearts of the ancient Egyptians, On the one hand, they look up to the sun, they look up to the lofty being of the sun and they worship him. At the same time, however, they relate how this being of the sun was lost in Osiris, and was sought by Isis, and how he was found again so that he is then able to continue working in a changed way.

Many things which appeared in the Egyptian wisdom must be repeated in a different form during our fifth post-Atlantean age. Humankind must increasingly come to understand from a spiritual-scientific point of view the mysteries of the Egyptian priests in a form appropriate to our own age, in a Christian sense. For the Egyptians, Osiris was a kind of representative of the Christ who had not yet arrived on earth. In their own way they looked upon Osiris as the being of the sun, but they imagined this sun being had been lost in a sense, and must be found again. We cannot imagine that our being of the sun, the Christ, who has passed through the Mystery of Golgotha could be lost to humankind, for he came down from spiritual heights, united himself with the man Jesus of Nazareth, and from then onwards remains with the earth. He is present, he exists, as the Christmas carol proclaims each year anew: “Unto us a Saviour is born.” It thereby expresses the eternal, not the transitory nature of this event. Jesus was not only born once at Bethlehem, but is born continuously; in other words, he remains with the life of the earth. What Christ is, and what he means for us, cannot be lost.

But the Isis legend must show itself as being fulfilled in another way in our time. We cannot lose the Christ and what he, in a higher form than Osiris, gives us; but we can lose, and we have lost, what is portrayed for our Christian understanding standing at the side of Osiris—Isis—the mother of the saviour, the divine wisdom, Sophia. If the Isis legend is to be renewed, then it must not simply follow the old form—Osiris, killed by Typhon-Ahriman and carried away by the waters of the Nile, must be found again by Isis in order that his body, cut into pieces by Typhon-Ahriman, may be sunk into the earth. No, in a sense, we must find the Isis legend again, the content of the mystery of Isis, but we must create it out of imagination, suited to our own times. An understanding must arise again of the eternal cosmic truths, and it will when we learn to think and compose imaginatively, as the Egyptians did. But we must find the right Isis legend.

The Egyptian was permeated by luciferic powers, as were all human beings who lived before the Mystery of Golgotha. If luciferic powers are within the human being and stir the inner life, moving and weaving through it, the result will then be that ahrimanic powers will appear as an active force outside the human being. Thus the Egyptians, who were themselves permeated by Lucifer, rightly see a picture of the world in which Ahriman-Typhon is active.

Now, we must realize that modern humanity is permeated by Ahriman. Ahriman moves and surges within human beings, just as Lucifer moved and surged within the Egyptian world. However, when Ahriman works through Lucifer, then human beings see their picture of the world in a luciferic form. How does the human being see this picture of the world? This luciferic picture of the world has been created, it is here. It has become increasingly popular for modern times and has taken hold of all circles of people who want to consider themselves progressive and enlightened.

If the mystery of Christmas is to be understood, we must bear in mind that Lucifer is the power wanting to retain the world-picture of an earlier stage. Lucifer is the power trying to bring into the modern world-conception that which existed in earlier stages of human development. He wants to give permanence to what existed in earlier periods. All that was moral in earlier stages also exists of course today. (The significance of morality always lies in the present, where, like seeds for the future, it provides the basis for the creation of worlds yet to come.) But Lucifer strives to separate morality as such, all moral forces, from our world picture. He allows the laws of natural necessity alone to appear in our picture of the external world. Thus the impoverished human being of modern times is presented with a wisdom of the world in which the stars move according to purely mechanical necessity, in which the stars are devoid of morality, so that the moral meaning of the world's order cannot be found in their movements. This, my dear friends, is a purely luciferic world picture.

Just as the Egyptians looked out into the world and saw Ahriman-Typhon as the one who takes Osiris away from them, so too, we must look at our luciferic world picture, at the mathematical-mechanical world picture of modernday astronomy and other branches of natural science, and realize that the luciferic element holds sway in this world picture, just as the typhonic-ahrimanic element held sway in the Egyptian world picture. Just as the ancient Egyptians saw their outer world picture in an ahrimanic-typhonic light, so modern human beings, because they are ahrimanic, see it with luciferic characteristics. Lucifer is present, he is working there. Just as the Egyptians imagined Ahriman-Typhon working in wind and weather, in the storms of winter, so modern human beings, if they wish to truly understand the world, must imagine that Lucifer appears to them in the sunshine and in the light of the stars, in the movements of the planets and of the moon. The world picture of Copernicus, Galileo, and Kepler is a luciferic construction. Precisely because it arose from and corresponds to our ahrimanic forces of knowledge, its content—please distinguish here between method and content—is a luciferic one.

When the Mystery of Golgotha took place, the divine Sophia, the wisdom that enables us to see into the world with understanding, worked in a twofold way. Divine wisdom, heavenly wisdom, worked in the revelation to the poor shepherds in the fields, and in the revelation to them because of our new knowledge. We do not lack Christ; but the knowledge of Christ, the Sophia of Christ, the Isis of Christ is lacking.

This is what we should engrave in our souls as a content of the mystery of Christmas. We must realize that since the nineteenth century even theology has come to look upon Christ merely as the man from Nazareth. That means that theology is completely permeated by Lucifer. It no longer sees into the spiritual background of existence. External natural science is luciferic; theology is luciferic. Of course if we are speaking of the inner aspect of the human being as you can see from my previous words we could just as well say that in this theology the human being is ahrimanic. Then in the same way we must say of the Egyptians that they were luciferic, just as we say of them that their perception of the external world was ahrimanic. Modern human beings must understand the mystery of Christmas in a new way. They must realize that they must first of all seek Isis, in order that Christ may appear to them. The cause of our misfortunes and the problems of modern civilization is not that we have lost Christ, who stands before us in a far greater glory than Osiris did in the eyes of the Egyptians. It is not that we have lost him and need to set out in search of him, armed with the force of Isis. No, what we have lost is the knowledge of Christ Jesus, insight into his being. This is what we must find again with the power of the Jesus Christ who is in us.

This is how we must look upon the content of the Christmas festival. For many modern people Christmas is nothing more than a festival for giving and receiving presents, something which they celebrate every year through habit. Like so many other things in modern life the Christmas festival has become an empty phrase, And it is just because so many things have become nothing more than a phrase that modern life is so full of calamities and chaos.

This is in truth the deeper reason for the chaos in our modern life.

If in this our community, we could acquire the right feelings for everything which has become mere phrases in the present age, and if these feelings could enable us to find the impulses needed for the renewals that are so necessary, then this community, which calls itself the anthroposophical community, would be worthy of its existence. This community should understand the terrible significance for our age that such things as the Christmas festival are carried forward as a mere phrase. We should be able to understand that in the future this must not be allowed, and that these things must be given a new content. Old habits must be left behind and new insights must take their place. If we cannot find the inner courage needed to do this, then we share in the lie which keeps up the yearly Christmas festival merely as a phrase, celebrating it without our souls feeling and sensing the true significance of the event. Are we really lifted up to the highest concerns of humanity when we give and receive presents every year out of habit at this festival of Christ? Do we lift ourselves up to the highest concerns of humanity when we listen to the words—which have also become a phrase—spoken by the representatives of the various religious communities! We should forbid ourselves to continue in this inner hollowness of our Christmas celebrations. We should make the inner decision to give such a festival a content which allows the highest, worthiest feelings to pass through our souls. Such a festival celebration would raise humankind to the comprehension of the meaning of its existence.

Ask yourselves whether the feelings in your hearts and souls when you stand before the Christmas tree and open the presents which are given out of habit, and the Christmas cards containing the usual phrases—ask yourselves whether feelings are living in you that can raise humankind to an understanding of the meaning of its evolution on earth! All the problems and misfortune of our time are due to this—we cannot find the courage to lift ourselves above the empty phrases of our age. But it must happen, a new content must [be]come content which can give us entirely new feelings that stir us powerfully, just as those people were stirred who were true Christians in the first Christian centuries, and who felt the Mystery of Golgotha and the appearance of Christ as the highest which humankind could experience upon the earth. Our souls must again acquire something of this spirit.

Oh, the soul will attain to altogether new feelings if it feels committed to experience the new Isis legend within modern humanity. Lucifer kills Isis and then places her body into the infinity of space, which has become the grave of Isis, a mathematical abstraction. Then comes the search for Isis, and her discovery, made possible through the inner force of spiritual knowledge. In place of the heavens that have become dead, this knowledge places what stars and planets reveal through an inner life, so that they then appear as monuments to the spiritual powers that weave with power through space. We are able to look at the manger today in the right way only if we experience in a unique way what is weaving with spiritual power through space, and then look at that being who came into the world through the child. We know that we bear this being within us, but we must also understand him. Just as the Egyptians looked from Osiris to Isis, so we must learn to look again to the new Isis, the holy Sophia. Christ will appear again in his spiritual form during the course of the twentieth century, not through the arrival of external events alone, but because human beings find the power represented by the holy Sophia. The modern age has had the tendency to lose this power of Isis, this power of Mary. It has been killed by all that arose with the modern consciousness of humankind. And the confessions have in part exterminated just this view of Mary.

This is the mystery of modern humanity: Fundamentally speaking, Mary-Isis has been killed, and she must be sought, just as Osiris was sought by Isis in Asia. But she must be sought in the infinite spaces of the universe with the power that Christ can awaken in us, if we devote ourselves to him in the right way.

Let us picture this rightly, let us immerse ourselves in this new Isis legend which must be experienced, and let us fill our souls with it. Then we will experience in a true sense what humankind in many of its representatives believes, that this new legend fills the holy eve of Christmas, in order to bring us into Christmas day, the day of Christ. This anthroposophical community could become a community of human beings united in love because they feel the need, common to them all, to search. Let us become conscious of this most intimate task! Let us go in spirit to the manger and bring to the Child our sacrifice and our gift, which lie in the knowledge that something altogether new must fill our souls, in order that we may fulfill the tasks which can lead humankind out of barbarism into a truly new civilization.

To achieve this, of course, it is absolutely necessary that in our circles we are prepared to help one another in love, so that a real community of souls arises in which all forms of envy and the like disappear, and in which we do not look merely each at the other, but together face the great goal we have in common. The mystery brought into the world by the Christmas child also contains this—that we can look at a common goal without discord because the common goal signifies union in harmony. The light of Christmas should actually shine as a light of peace, as a light that brings external peace, only because first of all it brings an inner peace into the hearts of human beings. We should learn to say to ourselves: If we can manage to work together in love on the great tasks, then, and only then, do we understand Christmas. If we cannot manage this, we do not understand Christmas.

Let us remember that when we do sow discord, this discord hinders us in understanding the one who appeared among human beings on the first Christmas on earth. Can we not pour this mystery of Christmas into our souls, as something which unites our hearts in love and harmony? If we do not properly understand what spiritual science is, then we will not be able to do this. Nothing will come of this community if we merely bring into it ideas and impulses we have picked up here and there from all corners of the world, where cliches and routine hold sway. Let us remember that our community is facing a difficult year, that all our forces must be gathered together, and let us celebrate Christmas in this spirit. Oh, I would like to find words that could speak deeply into the heart of each one of you on this evening. Then each one of you would feel that my words contain a greeting which is at the same time an appeal to kindle spiritual science within your hearts, so that it may become a power that can help humanity which is living under such terrible oppression.

Beginning with such points of view, I have gathered the thoughts which I wished to speak to you. Be assured that they are intended as a warm Christmas greeting for each one of you, as something which can lead you into the new year in the very best way. In this spirit, accept my words today as they were intended, as an affectionate Christmas greeting.

Isis-Sophia Des Gottes Weisheit Sie hat Luzifer getötet Und auf der Weltenkräfte Schwingen In Raumesweiten fortgetragen. Christus-Wollen In Menschen werkend,—Es wird Luzifer entreissen Und auf des Geisteswissens Boten In Menschenseeten auferwecken Isis-Sophia Des Gottes Weisheit.

Isis-Sophia, Wisdom of God, she has been slain by Lucifer, and on the wings of the powers of the world carried her hence into the infinite space of the universe. The willing of Christ Working in man Shall wrest from Lucifer And on the boats of Spirit-knowledge Awaken in human souls Isis-Sophia Wisdom of God.¹

• 1. This translation edited for clarity—Ed

In the festival of Christmas we have something given to us that directs the thoughts of all circles of Christian people straight to the very deepest problems of the evolution of man upon earth. Regard the events of history from whatever aspect you will, examine them and try to arrive at an understanding of evolution, search how you will for the meaning of man's evolution on earth,—in all history you will find no thought that has such power to lift the soul to the contemplation of the whole becoming of man as the thought of the Mystery of Golgotha, as the thought that is contained in the Christian festival.

If we look back to the beginning of man's evolution upon earth, and then follow it up through the thousands of years that preceded the Mystery of Golgotha, we shall find through that time that, no matter how great and grand the achievements of the peoples in the various nations, all these achievements constituted in reality a kind of preparation—they were a preparatory stage for that which took place for the sake of mankind at the Mystery of Golgotha. Again, if we study what has happened since the Mystery of Golgotha, there too we shall find we can only understand it when we remember that the Christ who went through the Mystery of Golgotha has taken active part in the evolution of man ever since.

Many things in human evolution may at first appear incomprehensible; but if we investigate them without narrow-mindedness or prejudice—for instance, prejudices of the kind which believe that unknown divinities come to man's help just where he considers that help is needed, without his having himself to move a finger,—if we leave aside such views, we shall find that even the most distressing events in the course of the world's history can show us how the evolution of the earth has acquired significance and meaning through the fact that Christ has passed through the Mystery of Golgotha. It is good if we study the Mystery of Golgotha—the Christmas Mystery is contained in it—from points of view which can reveal, as it were, the meaning of the entire evolution of man. We know the intimate connection between what takes place in the ethical-moral sphere of man's evolution and what takes place in nature, and a certain understanding of this link between life in nature and the world's moral order enables us to approach also another relationship which we have been contemplating for many years—namely, the relationship of the Christ to that Being whose outer reflection appears in the sun. The followers and representatives of the Christian impulse were not always so hostile as they often are today toward the acknowledgment of this relationship between the Sun-Mystery and the Christ-Mystery. Dionysius, the Areopagite, who has often been mentioned here, calls the sun God's monument, and in Augustine we continually find allusions—even in Scholasticism we find such allusions—referring to the fact that the outwardly visible stars and their movements are images of the divine-spiritual existence of the world. And we must grasp the Christmas Mystery in a far wider connection than is usually done, if we would grasp just that which concerns us most of all in view of the important tasks of the present age. I should like to remind you of something of which I have spoken repeatedly in the course of many years. I have told you how we look back upon the first post-atlantean age, filled with the deeds and experiences of the ancient Indian nation; how we look back upon the ancient Persian epoch of post-atlantean humanity; then upon the Egyptian-Chaldean, and upon the Greco-Latin, and at last come to the fifth epoch of the post-atlantean humanity, our own. Our epoch will be followed by the sixth and by the seventh. And I have drawn your attention to the fact that the Greco-Latin, the fourth epoch of post-atlantean humanity, stands, as it were, in the centre, and that there are certain connections—you can read of this in my little book The Spiritual Guidance of Mankind—between the third and the fifth epochs, that is between the Egyptian—Chaldean epoch and our own—and that there is also a certain connection between the ancient Persian epoch and the sixth, and between the ancient Indian and the seventh epoch of post-atlantean humanity. Certain things repeat themselves in a special way in each of these epochs of life.

Once I pointed out that the great Kepler, the successor of Copernicus, had a feeling that his solar and planetary system repeated—of course in a way suited to the fifth post-atlantean age—what was contained in the world-picture of the Egyptian Mysteries. Kepler expressed this in a certain connection very radically when he said that he had borrowed the vessels of the ancient Egyptian teachers of wisdom and carried them over into our modern times. Today, however, we will consider something which had a central place in the cults performed by the Egyptian Mystery-priests—the Isis-Mysteries. In order to call up before our minds the spiritual connection between the Isis-Mystery and that which lives in Christianity, we need only cast our eyes upon Raphael's famous picture of the Sistine Madonna. The Virgin is holding the child Jesus, and behind her are the clouds, which are really children's faces. We can imagine that the child Jesus has come down to the Virgin from the clouds, through a condensation, as it were, of the thin cloud-substance. But this picture which has arisen out of an entirely Christian spirit is, after all, a kind of repetition of what was revered in the Egyptian Isis-Mysteries, which portrayed Isis holding the child Horus. The theme of this earlier picture is entirely in keeping with that of Raphael's picture. Of course we must not be tempted to interpret this in the superficial way in which it has been done by many people since the 18th century and throughout the 19th century right up to our own days—namely, to consider the story of Christ Jesus and all that belongs to it merely as a metamorphosis, a transformation, of ancient pagan Mysteries. From my book Christianity as Mystical Fact you already know how these things must be considered, but in the sense in which it is explained there we can point to a spiritual relationship between that which arises in Christianity and the old pagan Mysteries.

This Isis-Mystery has as its chief content the death of Osiris and the search of Isis for the dead Osiris. We know that Osiris, the representative of the Sun-Being, the representative of the spiritual sun, was killed by Typhon, who is none other than the Ahriman of the Egyptians. Ahriman kills Osiris, throws him into the Nile, and the Nile carries the body away. Isis, the spouse of Osiris, sets out on her quest and finds him in Asia. She brings him back to Egypt, where Ahriman, the enemy, cuts the body into twelve parts. Isis buries these twelve parts in various places, so that from now on they belong to the earth.

This can show us how profound was the connection between the heavenly and the earthly powers in the conception of Egyptian wisdom. Osiris is, on the one hand, the representative of the Sun-Powers. After having passed through death he is, in various places simultaneously, the force which matures everything that grows out of the earth. The ancient Egyptian sage is quick to imagine how the Powers which shine down to us from the Sun, enter the earth and become part of the earth, and how, as Sun-Powers buried in the earth, they hand over once more to man what matures out of the earth. The Egyptian myth is founded upon the story of Osiris—how he was killed, how his spouse Isis had to set out on her quest for him, how she brought him back to Egypt and he then became active in another form, from out of the earth. One of the Egyptian pyramids depicts the whole event in a most significant manner. The Egyptians not only wrote down in their own particular writing what they knew as the solution to the great cosmic secrets, they also expressed it in their architectural constructions. They built one of these pyramids with such mathematical precision, that its shadow disappeared in the spring equinox owing to the position of the sun—the shadow disappeared into the base of the pyramid and only reappeared in the autumn equinox. The Egyptians tried to express in this pyramid that the forces which used to shine down from the sun are now buried in the earth and stimulate the forces of the earth, so that the earth may produce the fruit which mankind needs.

This, then, is the idea we find present in the minds and hearts of the ancient Egyptians. On the other hand, they look up to the sun, they look up to the lofty Sun Being, and they honour Him. At the same time, however, they relate how this Sun Being has been lost in Osiris, and has been sought by Isis, and how the Being has been found again and is able hereafter to continue his activity in a new and changed way.

Many things which appeared in the Egyptian wisdom must be repeated in a different form during the fifth post-atlantean age. We must learn more and more to contemplate, upon a spiritual-scientific basis, the Mysteries of the Egyptian priests in a form which is suited to our own age, in the light of Christianity. For the Egyptians, Osiris was a kind of representative of the Christ Who had not yet appeared. They looked upon Osiris as the Sun-Being, but they imagined that this Sun-Being had disappeared and must be found again. We cannot imagine that mankind could lose the Sun-Being, the Christ, Who has now passed through the Mystery of Golgotha; for He came down from spiritual heights, connected Himself with the man Jesus of Nazareth, and now remains connected with the earth. He is present, He exists, as the Christmas carol proclaims each year anew: “Unto us a Saviour is born.” It expresses thereby the eternal, not the transitory nature of this event—that Jesus was not only born once at Bethlehem, but is born continually; in other words, He remains with the life of the earth. The Christ, and what He means for us, cannot be lost.

My dear friends, it is not the Osiris, but the Isis legend that has to be fulfilled in our time. We cannot lose the Christ and what He gives in a higher form than Osiris; but we can lose, and we have lost, that which we see portrayed by the side of Osiris—Isis, the Mother of the Saviour, the Divine Wisdom, Sophia. If we wish to renew the Isis legend, we cannot take it in the form in which it has been transmitted to us—Osiris who is killed by Typhon-Ahriman and carried away by the waters of the Nile, who must be found again by Isis, in order that his body, cut into pieces by Typhon-Ahriman, may be sunk into the earth—no, my dear friends, we must somehow find the Isis legend again, the content of the Isis Mystery, but we must form it out of Imagination, suited to our own times. An understanding will come again for the eternal cosmic truths, when we learn to create in the world of Imagination, as the Egyptians did. We must find the true Isis legend.

Because the Egyptian lived before the Mystery of Golgotha, he was permeated by luciferic powers. If luciferic powers are within man and stir his inner life, moving and weaving through it, then the result will be that the ahrimanic powers will appear to him as an active force outside. Thus the Egyptian who was himself permeated by Lucifer rightly sees a world-picture in which Ahriman-Typhon is active. Now, we must realise that modern man is permeated by Ahriman. Ahriman moves and surges within him, just as Lucifer moved and surged within the Egyptian world. And then, when Ahriman works through Lucifer, man sees his picture of the world in a luciferic form. How does it appear to him? This luciferic picture of the world has been made, it has become increasingly popular and has been adopted in all circles of thought that consider themselves progressive and enlightened.

If we would understand the Christmas Mystery, we must bear in mind that Lucifer is the power who wants to hold back the world-picture in an earlier stage. Lucifer is the power which tries to bring into the modern world-conception that which existed in earlier stages of evolution; he tries to give permanence to that which existed in earlier periods. All that was moral in earlier periods also exists of course today. But Lucifer strives to sever the moral forces as such (the significance of the moral forces lies in this: that they are there in the present, working as seeds for the future), Lucifer strives to sever all moral forces from the world-picture; he only allows the laws of nature, the necessary and natural aspect, to appear in this world-picture. Thus the impoverished human being of modern times possesses a wisdom of the world in which the stars move according to a purely mechanical necessity, devoid of morality; so that the moral meaning of the world's order cannot be found in their movements.

This, my dear friends, is a purely luciferic world-picture. Just as the Egyptian looked out into the world and saw in it Ahriman-Typhon as the one who takes Osiris away from him, so we must look at our luciferic world-picture, at the mathematical-mechanical world-picture of modern astronomy and of other branches of natural science, and we must realise that the luciferic element rules in this world-picture, just as the typhonic-ahrimanic element ruled in the Egyptian world-picture. Just as the Egyptian saw his outer world-picture in an ahrimanic-typhonic light, so modern man, because he is ahrimanic, sees it with luciferic traits. Lucifer is there, Lucifer is active there. Just as the Egyptian imagined that Ahriman-Typhon was active in wind and weather and in the snowstorms of winter, so modern man, if he wishes to understand things, must imagine that Lucifer appears to him in the sunshine and in the light of the stars, in the movements of the planets and of the moon. The world-conception of Copernicus, Galileo and Kepler, is a luciferic conception. Just because it is in keeping with our ahrimanic forces of knowledge, its content—please note the distinction—its content is a luciferic one.

When the Mystery of Golgotha took place, the divine Sophia, the wisdom that sees through the world and enables man to comprehend the world, worked in a twofold way:—in the revelation to the poor shepherds in the fields, and in the revelation to the wise men from the East This was the twofold working of the divine Sophia, the heavenly wisdom. This wisdom, which was still to be found in its later form among the Gnostics, and which the early Christian Fathers and Teachers of the Church learned from the Gnostics and used to enable them to understand the Mystery of Golgotha—this wisdom could not be continued into our times, it was overwhelmed and killed by Lucifer, just as Osiris was killed by Ahriman-Typhon. We have not lost Osiris—the Christ—we have lost that which for us takes the place of Isis. Lucifer has killed it But the Isis-Being killed by Lucifer was not sunk into the earth, as Typhon sunk Osiris into the Nile; Lucifer carried the Isis-Being, the divine wisdom whom he had killed, out into the world's spaces; he sunk her into the world's ocean. When we look out into this ocean and see the stars moving only according to mathematical lines, then we see the grave of the world's spiritual essence; for the divine Sophia, the successor of Isis, is dead.

We must give form to this legend, for it sets forth the truth of our times. We must speak of the dead and lost Isis, the divine Sophia, even as the ancient Egyptians spoke of the dead and lost Osiris. We must set out in search of the dead body of the new Isis, the dead body of the divine Sophia, with a force which, although we cannot yet rightly understand it, is nevertheless in us—with the force of the Christ, with the force of the new Osiris. We must approach luciferic science and seek there the coffin of Isis; in other words we must find in that which natural science gives us something which stimulates us inwardly towards Imagination, Inspiration and Intuition. This brings to us the help of Christ within—Christ, Who remains hidden in darkness if we do not illuminate Him with divine wisdom. Armed with this force of the Christ, with the new Osiris, we must set out in search of Isis, the new Isis. Lucifer does not cut Isis in pieces, as Ahriman-Typhon did with Osiris; on the contrary, Isis is spread out, in her true shape, in the beauty of the whole Universe. Isis shines out of the cosmos in an aura of many shining colours. We must learn to understand Isis when we look out into the Cosmos; we must learn to see this Cosmos in an aura of shining colours. But just as the Ahriman-Typhon cut Osiris into pieces, so Lucifer blurs and washes out the colours in all their clear distinctness, blends and merges into one single whole the parts which are so beautifully distributed over the heavens, the limbs of the new Isis which go to make the great firmament of the heavens. Even as Typhon cut Osiris in pieces, so Lucifer blends the manifold colours that stream down to us from the whole aura of the cosmos into a uniform white light that streams through the universe. It is that light which Goethe combated in his Theory of Colours, repudiating the statement that it contains all the colours, which in truth are spread out over the marvellous and manifold and secret deeds of the whole cosmos. But we must pursue our search until we find Isis, and when we have found her, we must learn how to place out into the universe what we are then able to discover and to know. We must having a living picture in our minds of all that we have acquired through the newly-found Isis, so that the whole heavens become for us spiritual again. We must understand Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan from within. We must bear out into the heavenly spaces that which Lucifer has made of Isis, just as Isis buried in the earth parts of the body of Osiris, cut into pieces by Typhon-Ahriman. We must realise that through the force of the Christ we can find an inner astronomy, which reveals to us once more the origin and life of the cosmos, as grounded in the force of the spirit And then, when we have this insight into the cosmos, awakened through the newly-found power of Isis, which is now become the power of the divine Sophia, then will the Christ, Who has united with the earth since the Mystery of Golgotha, become active within us, because then we shall know Him. It is not the Christ we lack, my dear friends, but the knowledge and wisdom of the Christ, the Sophia of the Christ, the Isis of the Christ.

This is what we should engrave in our souls, as a content of the Christmas Mystery. We must realise that in the 19th century even theology has come to look upon the Christ merely as the Man of Nazareth. This means theology is completely permeated by Lucifer. It no longer sees into the spiritual foundations of existence. External natural science is luciferic; theology is luciferic. Of course if we are speaking of the inner aspect of the human being we can just as well say that in his theology man is ahrimanic. Then in the same way we must say of the Egyptian that he is luciferic, just as we say of him that his perception of the external world is ahrimanic.

The Christmas Mystery must be grasped anew by modern man. Let him realise that first of all he must seek Isis, in order that Christ may appear to him. The cause of the misfortunes and troubles in modern civilisation is not that we have lost the Christ Who stands before us in a far greater glory than Osiris did in the eyes of the Egyptians. We have not lost Him and need not to set out in search of Him, armed with the force of Isis—what we have lost is the wisdom and knowledge of Christ Jesus. This is what we must find again, with the help of the force of Christ which is in us.

This is how we must look upon the content of the Christmas festival. For many modern people Christmas is nothing but an occasion for giving and receiving presents, something which they celebrate every year through habit. The Christmas festival has become an empty phrase like so many other things in modern life. And it is just because so many things have become a phrase, that modern life is so full of calamities and chaos. This is in truth the deeper cause for the chaos in our modern life.

My dear friends, if in this community, we could acquire the right feelings for everything which has become words, has become a phrase in modern life, and if these feelings could enable us to find the impulses needed for a renewal, then this community, which calls itself the anthroposophical community, would be worthy of its existence. This community should understand how terrible it is in our age that such things as the Christmas festival should be kept up as a mere phrase. We should be able to understand that in future this must not happen, and that many things must be given a new content, so that instead of acting out of old habits, we act out of new and fresh insight If we cannot find the inner courage needed for this, then we share in the lie which keeps up the yearly Christmas festival merely as a phrase, celebrating it without any true feeling. Do we really rise to the highest concerns of humanity when we give and receive presents every year at Christmas out of habit? Do we lift ourselves up to the highest concerns of humanity when we listen to the words—which have also become a phrase—spoken by the representatives of this or that religious community? We should forbid ourselves to continue in this inner hollowness of our Christmas celebrations. We should make the inner decision to give true and worthy content to such a festival, which should raise mankind to the comprehension of the meaning of its existence. Ask yourselves, my dear friends, whether the feelings in your hearts and souls, when you stand before the Christmas tree and open the presents which are given out of habit, and the Christmas cards containing the usual phrases—ask yourselves whether there are living in you feelings that can raise mankind to an understanding of the sense and meaning of its evolution on earth! All the trouble and sorrow of our time is due to this—we cannot find the courage to lift ourselves above the phrases of our age. But it must happen, a new content must come—a content which can give us entirely new feelings that stir us mightily, even as those were stirred who were true Christians in the first Christian centuries, and who knew that the Mystery of Golgotha and the appearance of Christ upon the earth was the highest which man could experience. Our souls must again acquire something of this spirit

Oh, my dear friends, the soul will attain to altogether new feelings if it is willing to experience the new Isis legend within modern humanity. Lucifer kills Isis and transfers her body into the cosmic spaces, which have become a mathematical abstraction, or the grave of Isis; then comes the search for Isis, and her discovery through the impulse given by the inner force of spiritual knowledge, which places into the lifeless sky that which stars and planets reveal through an inner life, so that they appear as monuments of the spiritual powers that surge through space. We look in the right spirit towards the ‘manger’ when we first let the powers that surge through space kindle our feeling, and then look at that Being Who came into the world through the Child. We know that we bear this Being within us, but we must understand Him. Just as the Egyptians looked from Isis to Osiris, so we must learn to look again to the new Isis, the holy Sophia. The Christ will appear in spiritual form during the 20th century, not through an external happening, but inasmuch as human beings find that force which is represented by the holy Sophia. The present age has the tendency to lose this Isis-force, this force of the Mary. It was killed by all that arose with the modern consciousness of mankind. New forms of religion have in part exterminated just this view of the Mary.

This is the Mystery of modern humanity. The Mary-Isis has been killed, and she must be sought, just as Osiris was sought by Isis; but she must be sought in the wide space of heaven, with that force that Christ can awaken in us, if we give ourselves to Him in the right way.

Let us picture this rightly, let us immerse ourselves in this new Isis legend which must be experienced, and let us fill our souls with it Only then shall we experience in a true sense this Holy Eve of Christmas, leading us into Christmas Day, the Day of Christ My dear friends, this anthroposophical community can become a community of human beings united in love because of the search in which they set out together. Let us realise this most intimate and dear task, let us go in spirit to the manger and bring to the Child our sacrifice and our gift, in the knowledge that something altogether new must fill our souls, in order that we may undertake the tasks which can lead mankind out of barbarism into a new civilisation.

To this end it must really be so among us that one helps the other in love, so that a real community of souls arises in which envy and all such things disappear, and in which we do not look each at our own particular goal, but face together, united in love, the great goal which we have in common. The Mystery which the Christmas Child brought into the world contains this—to look at a goal in common, without discord among us. For the common goal implies union and harmony. The light of Christmas should shine as a light of peace, a light that brings peace outside, only because first of all it sheds an inner peace into the hearts of men. We should understand this and say together: Let us realise this and work together with love in the great task. Then, and only then, shall we understand Christmas. If we cannot realise this, we shall not understand Christmas. Let us remember that when we do sow discord, this discord hinders us in understanding the One who appeared among us on Christmas Eve. Can we not pour this Christmas Mystery into our souls, as something which unites our hearts in love and unity? We cannot do this, my dear friends, unless we understand what Spiritual Science really means. Nothing will grow out of this community if we merely bring into it ideas and impulses we have collected from all comers of the world, where phrase and routine hold sway. Let us remember that our community is facing a difficult year, that all forces must be gathered together, and let us celebrate Christmas in this spirit Oh, my dear friends, I should like to find words which appeal deeply to the heart of each one of you on this evening. Then each one of you would feel that my words contain a greeting which is at the same time an appeal to kindle Spiritual Science within your hearts, so that it may become a force which can help humanity to raise itself up again from its terrible oppression.

These, my dear friends, are the aspects from which I have gathered the thoughts which I wished to give you. Be sure that they are meant for each one of you, as a warm Christmas greeting, as something which can lead you into the New Year in the very best way. In this spirit, accept my words as a warm and loving Christmas greeting.

Isis-Sophia
Des Gottes Weisheit
Sie hat Luzifer getötet
Und auf der Weltenkräfte Schwingen
In Raumesweiten fortgetragen.
Christus-Wollen
In Menschen wirkend;
Es wird Luzifer entreissen
Und auf des Geisteswissens Booten
In Menschenseelen auferwecken
Isis-Sophia
Des Gottes Weisheit

Isis-Sophia
Wisdom of God:
Lucifer has slain her,
And on the wings of the world-wide Forces
Carried her hence into Cosmic space.
Christ-Will
Working in man:
Shall wrest from Lucifer
And on the boats of Spirit-knowledge
Call to new life in souls of man
Isis-Sophia
Wisdom of God.

The remembrance of this Christmas Festival will be strongly imprinted on the souls of many, for a sharper mental contrast can scarcely be imagined than that which arises, when we lift our souls to the voices which sounded to the shepherds, presenting an eternal truth for all human progress of the post-Christian times:

‘Divine revelation in the heights and upon earth peace to the men who have goodwill,’

when we raise our souls to the ‘peace upon earth to men’ and then look at the facts of the present day which we find outspread over a great part of the civilised world.

By reason of this contrast, this Christmas Festival will be a permanent token in the memories and hearts of men upon the earth. For certainly, if we preserve that which we must always preserve within the fields of our occult thought, if we preserve our uprightness of heart and our inner sincerity of soul, we cannot celebrate this Christmas Festival with the same feeling with which we have celebrated others; for it must stimulate us to more profound reflection, must stimulate us very specially to that which arises from our occult deepening as ideas for the future of humanity—to that which can lead human hearts to the ages which will be so different from our own.

In the course of years we have registered much within our souls, which can indicate to us the sort of soul-condition which such ages will bring. Let us ask ourselves, what is that, of which we must feel that it is still so much needed at the present time? If we call up before the eyes of our soul that which has frequently formed the centre of our consideration, we shall see that within the depths of the human soul a true knowledge is wanting of that which drew into the world upon the day which we celebrate every year in this wintry Christmas.

The whole significance, the whole profundity, of that which took place in the time which we call to remembrance in this Christmas Festival, is truly not expressed unavailingly, but profoundly and significantly, in the passage which humanity of earth has accepted from affection, one might say, the passage which runs thus:

‘Divine revelation in the heights and upon earth peace to the men who have goodwill,’

The simplest things are often to the human heart the most difficult of comprehension, and simple as this verse sounds, we do well if we make it ever clearer to ourselves that all the future ages of the earth existence will be able to understand this verse more and more profoundly, to enter more and more deeply into the significance of these important words.

It is not without reason that out of all the secret history of the appearing of Jesus upon the earth, the Festival of Christmas has become the most popular—nothing has become more popular than the entrance of the Jesus-child into earth life. For with this we have the possibility of placing before the souls of men something which is received lovingly even by the heart of a little child, in so far as he is able to receive external sense impressions, even though perhaps not yet from words, and yet at the same time it is something which sinks deeply into the depths of those human souls through which the gentlest and yet at the same time the strongest love flows warmly.

Truly the humanity upon earth is not yet advanced beyond a childish comprehension of the Mysteries of Christ Jesus, and epoch after epoch will still have to elapse ere human souls again acquire those forces, by means of which they will be able to absorb the complete magnitude of the beginning of the Mystery of Golgotha. Thus on this occasion may no Christmas consideration as in other years be brought before your souls, but something which may show us how much we are wanting in that depth which is necessary in order to let the Mystery of Golgotha flash up rightly within our souls.

In the course of the last few years we have often spoken of the fact that on occult grounds we really have to celebrate the birth of not only one Jesus child but of two, and it may be said that because through the observations of Spiritual Science this mystery of the two Jesus children has been revealed, a faint beginning has been made to a new comprehension of the Mystery of Golgotha.

Only slowly and gradually could this Mystery of Golgotha grip the minds of men. How it has been absorbed into human minds can be brought before our souls when, for example, we glance at the fact that, to a certain extent, that which Christian humanity has gained in the idea of the Christmas child had to struggle through from East to West, by making its way through other versions of a Divine Mediator between the highest Divine-spiritual Beings and the human soul.

We have often considered the fact that, running parallel with the stream of Christian life from East to West, another stream of revelation flowed from the North, over the Black Sea, along the Danube, upwards to the Rhine, to Western Europe. The worship which we know as the worship of Mithras disappeared in the early centimes of the Christian era. But in the first centuries of the Christian era it had gripped as many hearts in Europe as had Christianity itself, and impressed itself deeply and extended in the regions of central and Eastern Europe. To those who followed this worship, Mithras appeared just as sublime and great a Divine Mediator descending from spiritual heights into earth existence, as the Christ appeared to the Christians. In the same way we hear of the entrance of Mithras into earth existence in the Winter Holy-night, the shortest day! In the same way we hear that he was born secretly in a cave, that shepherds were the first to hear his Song of Praise: in the same way was Sunday dedicated to him in contradistinction to the other more ancient feast days. And if we ask what is the characteristic feature in the descent of this Mithras-figure, we must say as follows: Mithras was not represented as was the Christ within Jesus. When an image, a symbolical representation, was formed of him, it was known that it was only a symbolical representation. The true Mithras was only to be seen by those who had the faculty of clairvoyance. Certainly he was represented as a mediator between man and the spiritual Hierarchies, but he was not represented as having been incarnated in a human child. He was represented in such a way that when he descended to the earth, in his true being he was only visible to the Initiates, to those who had clairvoyant vision. The idea did not exist in the Mithras worship that that spiritual Being, who was represented as a mediator between the Spiritual Hierarchies and the souls of men, was incarnated in an earthly body as a child. For the worship of Mithras depended upon the fact that the ancient primitive clairvoyance was still in existence in a large number of human beings.

If we investigate the path of worship of Mithras from East to West, we find that amongst the people who were worshippers of Mithras a large number were those who could see in those intermediate conditions between waking and sleeping, when the soul lives not in dreams, but in spiritual reality. These could see in such intermediate conditions the descent of Mithras from aeon to aeon, from stage to stage, from the spiritual world down to the earth. Many could see and bear witness that such a Mediator had arisen for man, a Mediator in the spiritual worlds.

That which lived as the cult of Mithras was an externalisation of the more or less symbolical representation seen by the seer. What is it really that we meet with in this worship of Mithras? Our whole understanding of the Cosmos makes it impossible to believe that the Christ has only been known since the Mystery of Golgotha. The Initiates and their pupils also knew Him in the pre-Christian times as that Spirit Who was to come. The Initiates always pointed again and again to Him Whom they saw as the Sun-spirit descending from the heights, Who was approaching the earth in order to take up His abode within it. They designated Him as the One Who was to be, the One Who was to come. They knew Him in spirit and saw Him descending.

Then the Mystery of Golgotha took place. We know what it signifies. We know that through this Mystery of Golgotha that Spirit through Whom the earth has gained its meaning drew into a human body. We know that since then this Spirit is connected with the Earth and we know how man is to develop in order, in no very distant future, to see again in spirit the Christ Who through the Mystery of Golgotha united His Own Life with the life of the earth I humanity. We are expressing nothing figurative when we say that That Which the ancient Initiates saw in the various Sanctuaries of the Spiritual is since then to be recognised as pressing through, streaming through, pulsating through, living through the earth-life.

But the clairvoyant perception had to be lost more and more, and with it the power to look up into the spiritual spheres to behold the Christ, Who had now descended to the earth. For now those who could not perceive clairvoyantly could see that He was permeated with divine love, that He was That Which they were always to possess as the highest treasure of the earth-man. Thus men were to feel fully that they had to receive within their earthly habitation the great gift of cosmic Love, the Christ, sent by the God Who is called the Father-God; they were to learn to know Him fully as the Being Who henceforth was to remain connected with the ages as the meaning of the earth evolution; they were to learn to know Him fully in His life, from the first respiration as a Child to the spiritual deed of Christ on Golgotha which can be revealed to the hearts of men.

In the course of later times, it has been possible for us to fill this gap by means of the Fifth Gospel, which has been added to the other Gospels, as in our age it was destined for us to know every step of this Divine Life upon earth yet more minutely. And thus because men were, as it were, to become familiar with Christ Jesus as with a brother, as with One Who from love of man has drawn out of the wide spiritual realms into the narrow valley of earth, because men were to learn to know Him in the most familiar, most intimate knowledge, therefore had the powers of perception and love in the human mind to be gathered together in order to perceive intuitively in a purely human-divine manner, I might say, that which was enacted among men as the beginning of a new age, the Christian age.

For this end the power of man had to be concentrated upon the life of Christ Jesus: for a time it had to be diverted from the vision upwards into the spiritual spheres by means of That Which had drawn into the Child of Bethlehem, Which had descended from cosmic heights. But to-day, we are living in a time in which the vision must again be extended, in which human progress and human evolution must again dominate evolution if the Christ, as descending from divine spiritual heights, is to remain what He is in the life of the earth.

The worship of Mithras was a last powerful remembrance of the Christ Who had not yet reached the earth but was descending. For humanity was destined to receive the Christ ever more into the soul in such a way that even the smallest child could receive Him; in such a way that with it there came a closing of the spiritual vision with regard to the spiritual world, that vision by means of which we know that the Christ is a Cosmic Being, by means of which we know what importance He has for the valley of the earth.

Slowly and gradually the worship of Mithras flowed away, owing to the fact that Christ could appear to man as a Cosmic Being. The worship of Mithras was an echo of the old clairvoyant perception.

Then we see how, with the gradual flowing away, the clairvoyant perception also diminished, how even for those who still had the clairvoyant perception of the old sort, a flowing away of the clairvoyant capacities began, and how, with this flowing away, the possibility also ceased of perceiving the Christ completely in His true nature. He was perceived in His true nature when He was perceived not only in His earthly activity, but in His heavenly glory. The possibility gradually diminished, disappeared, of seeing Him in His heavenly glory beside His earthly existence. We see that it again appeared in a weakened form, in spite of the greatness of the teaching in other respects, in the founder of Manicheism. The Manu pointed to Jesus, but it was not an indication which was suited to simple, primitive, believing minds, because in this spirit which founded Manicheism the ancient clairvoyance still existed.

Yet there was nothing in it which could be counted as an opposition with regard to the comprehension of Christianity. Christ Jesus was for the Manu a Being Who had not taken on earthly corporality but had lived in a phantom body, as it were, in an etheric body upon the earth.

Now we see that with regard to the comprehension of the appearing of Christ Jesus a struggle began. Why was this? There was a striving to look upwards, as it were, to see how the Being of Christ descended. They were not, however, yet capable of seeing how the descending Being actually took up His abode in human flesh. A struggle of soul was inevitable before this complete comprehension was possible.

Again we see the teachings of the Manichees extending from East to West, a teaching which still looked up towards the Divine Spirit Who was descending, looked towards everything which the old conception of the world possessed, looked towards the permeation of the world not merely with the physical Being which presented itself to the human sense existence, but also with the Being which with the movements of the stars pervades the Cosmos.

The linking of human fate, of human life, with cosmic life, this pervaded the soul of the Manichee, this was deeply rooted within him, shunning the evil, which rules in human life in common with the activity of the good God. Deeply, deeply did Manicheism look into the riddle of evil. But this riddle of evil at the same time can only appear before the human soul when we are able to grasp it in connection with the Mystery of Golgotha, when we penetrate the Mystery of Golgotha with the riddle of evil in Manicheism.

Truly those who were called upon to yield their souls in the deepest, most intense manner, to the Mystery of Golgotha, have contended with that which shone into more modern times from the residue of the ancient clairvoyant perception. We need only think of one great leader of the West, St. Augustine. Before he struggled through to the Christianity of Paul he was given up to the teaching of the Manichees. A yet greater impression was made upon him when he was able to perceive how from aeon to aeon the Being of the divine spiritual mediator descended from divine spiritual spheres. This spiritual vision also illumined for Augustine in the first period of his struggle the perception of how the Christ had taken up His abode upon the earth in a fleshly body, and how with Him the riddle of evil was solved.

It is striking to see how Augustine conversed with the celebrated Bishop Faustus of the Manichees, and only because this Bishop was not able to make the requisite impression upon Augustine, he turned away from Manicheism and towards the Christianity of Paul. Here we see the flow and ebb of that which we can call the perception of the super-earthly Christ as He was before the Mystery of Golgotha. And in the main, only with the raising of the new age of the fifth post-Atlantean epoch did that completely disappear which was the residue of the old clairvoyant perception.

This old clairvoyant perception knew the heavenly Christ. Even in the beginning of Christianity He could be felt, but to see how He descended was only possible for the old clairvoyant perception. Deeply, deeply, must it affect us when we perceive how in the first age of the spreading of Christianity those who had drawn their perception from the old clairvoyance wished to picture the Christ; how in order to perceive the Christ they looked not merely towards Bethlehem but into the spheres of heaven, in order to see how He descended from thence to bring salvation to men.

We know that besides the worship of Mithras, and besides Manicheism, there existed in the West the Gnosis which wished to connect the old clairvoyant perception of the great Sun-Spirit, Who descended from the divine sphere, with the perception of the course of earthly life of Christ Jesus. And then it is striking to see how the human mind wished to concentrate itself ever more upon the earthly connections of Christ Jesus. It is striking to see how this simple human mind which can find nothing simple enough to represent it, is afraid of the greatness of the feeling which had to be experienced with regard to the lofty conception of the old Gnosis. The early Christians were afraid of these lofty conceptions. Up to our own age the fear strikes those who come into touch with spiritual knowledge that it is easy for the mind to come into confusion if it raises itself into the ages in which it could be seen that Christ descended from the loftiest heights in order to be able to dwell in a human body.

That which the Gnostics were able to say regarding the heavenly Christ beside the earthly Christ affects us very deeply and I should like to say that our soul-vision of the earthly life of Christ Jesus will in no way be blunted if, through Spiritual Science, it is shown the way to the new clairvoyance in order to find the Christ as He descended from the heights of heaven. Here we have a verse evidently of Gnostic origin:

‘Behold, O Father, how, distant from Thy Breath, this being upon earth
Wanders, the target and victim of all ill.
Lo, ill, perplexed, it flies the deadly chaos—how can it find its way?
Therefore send me, O Father,
Descending, victory to bring,
I traverse all the aeons,
Teaching all sacred knowledge;
Thus may God’s image be manifested,
And thus to you I give
The deeply hidden knowledge of the sacred way:
“Gnosis” it is called for you.’

We feel that the new Spiritual Science must again lead us into these things in order that we, in our conceptions, may be able to weave round the Christ- Event the spiritual Aura which for good reasons, as we have often emphasised and had to mention again to-day, was for a time lost to humanity. We must do it slowly and gradually: we must, to a certain extent, try to express that which Spiritual Science is able to reveal to us in such a way that the human mind, which to-day is far from the science of spiritual knowledge, may be able to grasp it.

And so we have endeavoured to express the whole anthroposophical wisdom concerning the Christ-Event, and especially concerning the Christmas night and its connection with the human mind, in simple words which are here presented to you:

In the eyes of the soul reflected
In the light of the cosmic hope,
In the human heart to the spirit exalted wisdom speaks:
The eternal love of the Father
To the earth has sent His Son
Who, filled with grace, on the human path sheddeth the light of heaven.

It is to be hoped that a time will come for earthly evolution in which more, much more can be expressed, and in far, far clearer words, regarding the Mystery of Golgotha, simple words in which for the whole world can be expressed that which Spiritual Science has to say to humanity regarding the Mystery of Golgotha.

We see how, up to the end of the fourth post-Atlantean period, even up to the beginning of the fifth, the old clairvoyant perception ebbed away in such a maimer that the last remains which were still left to man fell into disrepute. We see this downfall, as I might call it, embodied in that form which appeared in Europe and spread much further than is thought during the ebb of the fourth post-Atlantean period, in the figure of the popular adventurer (for he was an adventurer), who was still able to exhibit the last sign of clairvoyant perception—“Magister Georgius Sabellicus Faustus Junior, Magus Secundus, philosophus philosophorus, fons necromanticorum, chiromanticus, agromanticus, pyromanticus, in hydra arte secundus.” So ran the complete title of that Faust who lived in the sixteenth century as a representative of the moribund clairvoyance, that Faust who still had a vision into the spiritual worlds, even though the vision was chaotic. But it no longer happens in modern times that when the human soul is passive in certain conditions it can see spiritually, as in ancient times. For it can only see what is material and can acquire that which the intellect can combine out of the material. The whole tragedy of the final spiritual vision is brought to expression in the primitive communications regarding Faustus junior. By giving himself such a title we can perceive that he is, as it were, the final offshoot of those who were able to see into the spheres through which the Christ descended. He called himself Faustus junior, in allusion to the Manichee Bishop Faustus.

We know that he knew all about the Bishop Faustus for whom Augustine had longed, for the writings of Augustine were never so widely spread in Europe as at the time in which the writings of Faust junior appeared. And he called himself Magus Secundus, referring to the Magus Primus, the Simon Magus of old, who for those who were yet able to see, represented one whose vision towered up into the spheres of heaven, and of whom they stood in awe who were only desirous of concentrating within themselves the heavenly power.

Faustus alluded to him. And he alluded to yet another of whom we know through our observations of Spiritual Science that his vision unfolded in order to see into spiritual spheres. He called himself Pythagoras Secundus as the successor of that Pythagoras who was called Primus in this art.

We see the last glimmering evening-glow of that which existed as the ancient clairvoyance and we see how incomprehensible this ancient clairvoyance already was to men. Indeed that was actually realised which has been represented so strikingly to us in the legend of Faust, that Augustine longed for Faustus senior and that he became acquainted with the teaching of Faustus senior through an old man, a doctor. In the same way, carried forward into different circumstances, Faustus junior encounters us in the popular legend, and the old man again appears here, warning him: but he had already made his compact. He entrusted to Dr. Wagner his inheritance. When in surveying the ages and that which arose therein as conceptions of a spiritual world we see the age of the fifth post-Atlantean epoch approaching, we have to say: That is the legacy entrusted to Dr. Wagner. The question is how such a legacy can be administered. In the case of Faust, it is still a seeing into the spiritual worlds; in the case of this Dr. Wagner it is what can be described by saying that a man digs greedily for treasure and rejoices if he finds a glow-worm.

Such is the materialistic conception of the world of our modern times. It is no wonder that in this materialistic conception of the world the whole view of the heavenly Christ was lost, so that to-day people are afraid of the expansion of that picture upon which the earth-forces up till the present should have been concentrated. For we also know that the earth-humanity would have to lose, completely lose, all comprehension of this, if through a new spiritual view it were not able to weave a new aura round the touching picture of the Christ-child and His growth through thirty-three earth years. Spiritual Science will be called upon, as those souls who seriously apply themselves to Spiritual Science will perceive, again to quicken the vision of human minds for the heavenly Christ beside the earthly Christ. Then will the Christ be known for all the future earth-ages in such a way that He can never be lost to the progress and the salvation of mankind.

When wisdom shall again press upwards into the heights where, in the divine spheres, the fire of love bums, then will the human soul certainly not lose all that is wonderful, all that presses into the profoundest life-springs of men, all that human knowledge can know regarding Christ Jesus. And infinitely much will be acquired in addition: there will be acquired that which must be acquired if the evolution of humanity is to advance as it should.

The fresh springs of a new spiritual knowledge have already been opened; nevertheless, that which we are able to say to-day is truly such that we celebrate it at this time still in the symbol of the Christmas Festival. Deep, deep humility overcomes him who rightly experiences that which is to-day our occult knowledge. For we can only very dimly sense that which Spiritual Science will become for humanity in future days. For that which we are able to know of it to-day is in the same relation to that which in the days to come, when many, many ages have passed away, will be presented to humanity as that of the little Christmas child to the full-grown Christ Jesus. To-day in our newly-arisen Spiritual Science we have truly still the child. Hence the Christmas Festival is rightly our festival, and we perceive that, with regard to what can hold sway in the evolution of the earth as human light, we are to-day living in the profoundly dark winter night. Also with regard to our present-day knowledge we are actually standing before what is revealed in the profound wintry darkness of the earth evolution, just as once the shepherds stood before the Christ-child which was first revealed to them. With regard to the comprehension of Christ Jesus we can feel to-day exactly as did the shepherds at that time. We can so truly implore the springs of spiritual life which can ever more and more flow to mankind, implore them that indeed they may more and more bring to pass the Divine Revelation in the spiritual heights and through this revelation give to the human minds that peace which is in truth good for them. Then this Christmas Festival appears to us as a token. We still know little of that which the world will have as Spiritual Science in the days to come. We dimly sense what is to come, we dimly sense it in profound humility. But if we allow that little truly to enter our hearts, how does it appear to us then?

Let us cast a glance over present-day Europe—how the peoples think of one another, how each one seeks to lay the guilt of what is taking place upon the others. If the true anthroposophical conception is really impressed on our minds, then we shall understand the guilt which is now sought for by one people in the other, by one nation in the other. Truly, the guilt belongs to someone who is really and truly international, who guides his steps from nation to nation. But he is only spoken of in the circle of those into whose hearts a little Spiritual Science has penetrated. There we speak of Ahriman, the truly international being, who in conjunction with Lucifer is the truly guilty one. We do not find him if we turn our glance always to others, but if we seek the way to knowledge through self-knowledge. There, below in the chaotic depths, he goes; we feel him, this Ahriman. We shall learn to know him rightly and to know him in connection with that which the Mystery of Golgotha can be to us, namely, the proclamation of the revelation of wisdom and of peace in the heights and depths of the valley of the earth. Then only do we perceive what the whole fire of the Love is which can ray forth from the Mystery of Golgotha, which knows none of the limits which are set between the nations of the earth.

Much is contained in that which as Spiritual Science stands before our souls. Yet if we look at that which had already been manifested before this our chaotic present and which has now found an expression so convulsing, so sad and so painful, then we find how very very small is that dwelling, that soul-dwelling, in which to-day must dwell the new comprehension of the Christmas child which is to come to the earth. That Christmas child had to appear to poor shepherds, had to be born in a stable, concealed from those who at that time governed the world. Is it not again the same with regard to the new comprehension of that which is connected with the Mystery of Golgotha? Is not that which appears to us to-day outside in the world far removed from this comprehension? How far removed is the world at the beginning of our age from that which was revealed to the shepherds in the words:

Divine Revelation in the heights and upon earth peace to the men who have goodwill.

Let us celebrate this Christmas Festival of the renewed Christ comprehension in our hearts and in our souls if we wish to celebrate a true Christmas Festival, let us feel, as did the shepherds, far away from that which has now gripped the world. And through that which is revealed to us, as it was to the shepherds, we realise what had to be realised at that time, the promise of a certain future. Let us build within our souls confidence in the fulfilment of this promise, confidence that that which we feel to-day as the child which we must worship (the new Christ-comprehension is this child) will grow, will live, will grow to maturity in the near future, so that in it can be embodied the Christ appearing in the etheric, just as the Christ could be embodied in the fleshly body at the time of the Mystery of Golgotha. Let us fill ourselves with the light which through the confidence in this out-pouring can shine into the deepest inner being of our souls. Let us permeate ourselves with the warmth which can flow through our minds. If we feel thus with regard to the heights in which the light of Spiritual Science appears before our souls, then alone can we be certain that it will some day fill the world.

When we thus think, we celebrate a genuine Christmas Festival even in this grave and painful time, for not only is it the profoundly dark winter night of the time of the year, but there is over the horizon of the nations the result of the Ahrimanic darkness which has been growing up since the beginning of the fifth post-Atlantean age. And just as the announcement of the Christ could only come at first to the shepherds but then filled the world ever more and more, so will also the new comprehension of the Mystery of Golgotha fill the world ever more and more, and times will come which as times of light will replace for humanity the time of winter darkness in which we are living to-day.

Thus let us feel as did the shepherds with regard to that which is still a child, with regard to the new Christ-comprehension, and let us feel that in all humility we can permeate with the new meaning the verse which is not only for ever to be preserved within the progress of the evolution of the earth, but is also to become more and more full of meaning. Let us with our minds and with heightened consciousness make ourselves one at this Christmas time with the motto so full of promise:

Divine Revelation in spiritual heights,
Peace ever and yet more peace
To all the souls of men on earth
Who have goodwill.

I should like, first of all, to speak to you about certain principles in medical study. Medical study today is based upon a scientific conception of the world, or, better said, upon scientific interpretations, which do not lead to the human being in his reality and which at the present time are not capable of giving a true description of the human being.

And so young physicians approach a sick human being without having any real picture of a healthy human being. For if, after having studied anatomy and physiology, we picture the essence of the human organism to be the organs, systems of organs, bones, muscles, all with their definite contours, and get into the habit of looking at these systems within rigid contours, we have an entirely erroneous view of the human being. All that is drawn and pictured in this way and then becomes the content of knowledge, is in reality involved in a perpetual process of becoming, in a perpetual process of build-up and breakdown (anabolism and catabolism). There is perpetual becoming, perpetual arising, and passing away. If we think deeply about this process of arising and passing away, it is at once apparent that we must pass over from what has contours within the human organism to what is fluid and has, therefore, no contours. We realize that the human being must be pictured as the product of streamings—which persist at certain locations—and that we must add to the solid body (which is, after all, the smallest part of the human being) the fluid man, if I may so express myself, the being who is no longer subject to the laws to which the bodies with definite contours are subject. The conceptions arising from modern anatomy and physiology usually give rise to the opinion that if fluid is taken to quench thirst and then more and more fluid is taken, the fourth or fifth glassful passes through the same process in the organism as does the first. But this is not the case. Up to the point where the thirst is quenched, the first glass of water passes through a complicated process; the second glass of water, when the thirst is no longer so intense, passes through the organism without this process, much more rapidly than the first. It does not go through the complicated ways of the first, and in the case of the second glass of water, what takes place is simply a kind of increased streaming of the fluid man, if I may put it so.

A true knowledge of the human being must, therefore, reckon, to begin with, with the sharply outlined organs but also with what is in flow in the organism. Physiology does, of course, also speak of what is in flow, but the flowing fluids in the human organism are only investigated from the point of view of the laws of dynamics or mechanics. The truth is that the moment the fluid man comes into consideration, we must realize that the so-called etheric body is working in this fluid man.

The drawings to be found in books on anatomy have merely to do with the human physical body. The streaming of the fluids in the organism is left out of account. This streaming of fluids within the organism is not dependent upon earthly forces, fundamentally speaking. It is dependent upon planetary forces. Therefore, we must realize that as long as we are concerned with rigidly outlined organs and systems of organs, earthly forces, pure and simple, come into consideration. The moment we are concerned with what is in circulation, whether it be the circulation of the digestive juice or of the digestive juice that has already been transformed in the blood, the ruling forces are not earthly but planetary. We will go into this more closely. It is merely a question, now, of the principle.

Thus, the physical laws of the physical body apply to the solid man; while the laws of the etheric body rule the fluid Man. But the aeriform, the gaseous, also plays a part in the human organism, a greater part, indeed, than is conjectured. Insofar as the gaseous works within and enlivens the human organism, it is entirely dependent upon the astral body. Human breathing, for instance, in its physical manifestation, is a function of the astral body.

I spoke of the physical man (physical body), of the fluid man (etheric body), of the gaseous man (astral body). So far as the fourth man, the warmth man, is concerned, there is not the slightest doubt that differentiated warmth is present in the space physically occupied by the human being, and even beyond this. If you put a thermometer behind the ear or under the armpit you will find evidence of differentiation in the warmth organism; the degrees of warmth are everywhere different. As the liver has its definite place in the organism, and the intestinal organs have theirs, so do they also have quite different temperatures. The liver temperature is quite different, for the liver has a very special kind of warmth organization. This warmth organization is subject to the ego organization.

Now, and really for the first time, you can picture the human being, insofar as he bears within himself the substances that exist on the earth in the solid, fluid, aeriform, and warmth conditions. The warmth is ruled from the ego organization. When something or other is in a certain condition of warmth, this condition of warmth has an effect upon what it is permeating. And here we come to how things really are as regards the ego organization. What the ego organization does in the human organism is done by way of the warmth organization. Suppose I am walking, simply walking. When I am walking, I take hold of my warmth organization with my ego organization. What the warmth does within the fluids which fill out the solid constituents of the legs is, indirectly, a consequence of the ego organization, but the ego organization only takes direct hold within the warmth organization. In the whole organism, in the solids, fluids, gases, and warmth, therefore, we see the intervention of the ego organization, but the intervention takes place by way of the warmth organization. The astral body also intervenes in the whole organism, but the astral body takes direct hold only in the aeriform organization, and so on. You can work out the rest for yourselves.

This helps you to understand something else. If you take what is presented to you today in physiology and anatomy all that is so beautifully drawn and is regarded as being the whole man, if you take this, you will never be able to pass over from this human being (who in reality does not exist in this form) to the soul, let alone to the spiritual. Just tell me where and how the soul or spirit could possibly be connected with the human being as pictured by physiology or anatomy today? This is the reason why all kinds of apparently well-thought-out theories have arisen concerning the interactions that take place between the soul and spirit and the body. The most ingenious of them—No, I ought to say the most nonsensical—is that of psycho-physical parallelism. It is said that the life of soul and spirit and the bodily life run their courses simultaneously and parallel to each other. No attempt is made to find a bridge. But the moment you pass on to the differentiation of the warmth and see therein the intervention of the ego organization, you realize: Yes, it is conceivable that the ego organization intervenes in the warmth ether, and by way of the warmth organization in the whole human being, down to the sharply outlined physical organization.

The reason why the bridge between the physical nature and the life of soul in the human being could not be found was because no account was taken of the existence of these organizations of which the soul and spirit take hold in successive stages. It is a known fact that the simple psychical condition of fear, for example, affects the bodily warmth. It is inconceivable that the psychical experience of fear should be capable of actually making the legs tremble. The thing is inconceivable, so a theory like that of psycho-physical parallelism has arisen. But it is conceivable that the organization of soul which is anchored in the warmth ether should be affected by fear, and then that the fear should live itself out in the corresponding change of the warmth, the warmth organization communicates itself to the airy organization, the fluid organization, and downwards to the solid body of the human being. Only in this way is it possible to build a bridge from the physical to the life of soul.

Unless you have this insight into the healthy human being you will never get insight into the sick human being. Take, for example, some part of the human organization, such as the liver or kidneys. In the so-called normal state, the liver or kidney receives impulses from the ego organization inasmuch as these impulses of the ego organization take hold, first of all, of the warmth organization and then pass down to the liver or kidney with its definite outlines. If we understand this process, it is possible to conceive that this intervention on the part of the ego by way of the warmth organization may cause the ordinary process of this warmth organization to be inwardly intensified, to deviate from its ordinary process, in such a way that the ego organization works too strongly upon the warmth organization in the liver or the kidneys. A certain state of balance must prevail in the organism in order that the ego organization can work in it. If this balance is upset, the organism may fall ill. But the organism as pictured by modern anatomy and physiology is, in reality, incapable of illness. From whence could the condition of illness possibly proceed? Somewhere or other the possibility of illness must exist in the organism. Now, the ego organization must work in with a certain strength upon the heart, that is to say, by way of the warmth organization upon the heart. Suppose it happens through some circumstance or other, and remember that in the external world, too, warmth can be guided to some other place where it is not desirable—suppose it happens that what ought to work by way of the warmth organization upon the heart works in the kidneys or liver. Something happens that must happen, but here it is out of place, has gone astray—and then the possibility of illness arises.

Only by remembering this principle will you begin to understand the possibility of illness; otherwise you will not understand. You will have to say to yourselves: Everything that goes on in the human organism is a process of nature. Illness is, however, also a process of nature. Where does a healthy process cease? Where does a process of disease begin? These questions are unfortunately unanswerable if you go no further than the teachings of orthodox physiology and anatomy. You can only get a conception of the possibility of illness when you know that what constitutes illness when it takes place in the liver, may be healthy when it takes place in the heart and so on. For if the human organism, working from out of the ego organization, could not bring forth the warmth that must be present in the region of the heart, the organism would, for example, be unable to think, to feel. But if these same forces were to invade the liver or kidneys it becomes necessary to drive them out again, to put them back, as it were, within their original boundaries. Now, in external nature there are substances and activities of substances which can take over, in the case of every organ, the activity of the etheric body, of the astral body, of the ego organization. Suppose the ego organization is taking too strong a hold of the kidneys. By giving equisetum arvense in a certain way, you enable the kidneys to do what the ego organization is doing in this abnormal, pathological condition. In this pathological condition, the ego organization is taking hold of the kidneys but in the way that ought only to happen in the heart, not in the kidneys. Something is going on in the kidneys which ought not to be there but which is there because the ego organization is pouring in its activity too intensely. We only get rid of this condition if we introduce artificially into the kidneys an activity which is an equivalent of this activity of the ego organization. That is what you can introduce into the kidneys if you really succeed in making equisetum arvense active in the kidneys. The kidneys have a great affinity with equisetum arvense. The activity of this substance throws itself into the kidneys, and the ego organization is sent out. And when the ego organization is given back to its own tasks it has a curative influence upon the diseased organ. You can call up the higher bodies, so-called, into health-giving activity when you drive them out of the diseased organ and set them again at their own proper tasks. Then, through a reactionary force which arises, these higher bodies can actually work curatively upon the diseased organ.

If we are to understand such forces and the connection of the human organism with the cosmos and with the three kingdoms of nature around man on the earth, we must cultivate a different kind of natural science from what is cultivated today. I will give you an example.

You all know that formic acid comes from ants. Certain things are known by chemists and pharmaceutical chemists about formic acid, but the following is not known. A forest in which no ants are carrying on their work causes great harm to the earth through the roots that are falling into decay. In the organic fragments that are falling into dust the earth goes to pieces. Just think of wood from which the vegetative process has gone and which has passed over into a kind of mineral condition; it is pulverized, is falling into dust. But when the ants are doing their work, formic acid in an extremely high potency is always present in the soil and in the air within the area of the forest. This formic acid permeates what is falling into dust and the connection of the formic acid with the dust safeguards the development of the earth; the dust is not just scattered away in the universe but can provide material for the earth's further evolution. Substances which seem merely to be the excretions of insects or other forms of animal life are seen, in very truth, to be the saviors of the further evolution of the earth when we know what their true function is.

The way in which the modern chemist investigates substances will never lead to a knowledge of the cosmic tasks of these substances. And without knowledge of the cosmic tasks of substances it is quite impossible to know the tasks of substances that are introduced into the human being. What formic acid does in external nature, quite without being noticed, is going on all the time within the human organism. And so I said in another lecture that the human organism must always have a certain quantity of formic acid in it because the formic acid restores the physical substances that are succumbing to the process of growing old. In certain cases it may be found that the patient has too little formic acid in his organism. It is essential to know that the different organs must each have different quantities of formic acid. When we discover that some organ has too little formic acid, this substance must be introduced into the organism. There will be cases where the introduction of formic acid gives no help, others again where it is a very great help. There may also be a case where the organism strongly resists the direct introduction of formic acid but will be inclined, when its oxalic acid content is increased, to manufacture formic acid itself, out of the oxalic acid. In cases where nothing can be done with formic acid, it is often necessary to apply an oxalic acid cure, because formic acid is produced out of the oxalic acid in the organism. This is only one indication of how necessary it is not only to understand the nature of the organs with definite contours but also the nature of the fluids, the fluid process outside in the cosmos as well as within the human organism. This must be known in all detail.

You see, certain processes outside in nature which are occasioned by man can be observed, but their whole significance cannot be revealed by scientific interpretations. Let me tell you about a very simple phenomena. Fig trees grow in the South. There are fig trees which produce wild figs and specially cultivated trees which produce sweet figs. People are shrewd in the way they produce sweet figs. They do the following: they cause a certain species of wasp to lay eggs in a fig, an ordinary fig. A wasp maggot comes from this germ and passes into the chrysalis stage. This process is interrupted and the young wasp is caused to lay a second lot of eggs in the same season. The result of this second lot of eggs from the wasps which have been generated in the same year is that sweetness is produced in the fig in which the second generation of wasps has laid eggs. In the South, people take figs that are nearly ripe, tie two together with string and hang them on a branch. The wasps come and deposit the eggs in the figs; the ripening process is very much accelerated through the fruit being cut away from the tree and the first generation of wasps develop very quickly; then the wasps go over to other figs that have not been cut, and they become very much sweeter.

This process is very important because here, within the fig substance itself, there takes place, in concentration, the same thing that happens when wasps, or, if you will, bees, take nectar from the flowers into the hive and produce honey. The bees take the nectar from the flowers and then produce honey in the hive. This same process takes place within the fig itself. The people in the South set a honey-producing process going in the fig by way of the young generation of wasps. A honey-producing process is generated in the fig which is inoculated by the young generation of wasps.

Here you have the metamorphosis of two nature processes. The one is spread out, so to say, over nature, when the bee fetches the nectar from the flowers at a distance and produces honey from this nectar in the hive. The other process is concentrated in the same tree on which the two figs are hung. These figs ripen more quickly, and the generation of wasps arises more quickly; other figs are inoculated and these become sweet. We must study such processes of nature for they are the processes which come into consideration in medical work.

There are processes at work within the human being of which modern physiology and anatomy have not the slightest inkling because their observation does not extend to nature processes such as I have now described. We must observe the more delicate processes in nature and then we shall unfold a real knowledge of the human being. For all these things, my dear friends, an inner understanding of nature is required and a comprehensive view of the warmth, the streamings of air, the warming and cooling of the air, the play of the sun's rays in this warming and cooling of air, the water vapor in the atmosphere, the wonderful play of the morning dew over the flowers and plants, the marvelous process which takes place, for example, in a gall apple which is also produced by a wasp's sting and the laying of an egg. A sense for nature is required in all these things. And this sense for nature is certainly not present when, as in the modern way of observation, everything is made dependent on what is seen under the microscope where things are taken right away from nature. There is a dreadful illusion here. What is the aim of looking through the microscope? The aim is to be able to see what cannot be seen by the ordinary eye. When the object is enormously magnified people imagine that its workings will be the same as they are in the minute. But in microscopy we are looking at something that is untrue. Microscopy is only of value if you yourselves have a sufficiently true sense for nature to be able, with your own inner activity, to modify the particular object to the corresponding minuteness. Then the whole thing is different. If you see an object magnified, you must be able to reduce it again, simply through its own inner nature. This is not done in the ordinary way. As a rule, people have no inkling of the fact that the magnitudes of the things of nature are not relative. The theory of relativity is great and fine and in most domains simply incontestable. But when it comes to the human organism, that is another matter altogether. Three years ago I was present at a discussion among certain professors. They simply did not understand when one said to them that the human organism cannot be twice as large, for example, as it actually is, for it could not endure such a size. The size of the human organism is determined by the cosmos; its size is not relative, but absolute. When the size is super-normal, as in a giant, or subnormal as in a dwarf, this immediately brings us to conditions of illness. And so when we see an object under the microscope, we see a lie, to begin with. It is a question of reducing objects back to truth, and this is possible only when we have a sense for nature, a sense for what is really happening outside in nature.

It is very important to study a beehive. The single bee is stupid; it has instincts, but it is stupid by itself. The beehive as a whole, however, is exceedingly wise. Quite recently a very interesting discussion took place with workmen at the Goetheanum to whom, in normal times, I give two lectures a week. We had been speaking of bees and a very interesting question was put. People who keep bees know quite well that when a beekeeper who is loved by the inhabitants of the hive falls ill, or dies, the whole bee population falls into disorder. This actually happens. One of the workmen who has the typically modern way of thinking said that surely a bee cannot see such a thing, it cannot possibly have any picture of the beekeeper. How, then, can such a feeling of interconnection arise? He also brought forward the point that a beekeeper looks after the hive one year but the next year there is quite a different population in the hive; even the queen bee is another insect and all the bees in the hive are young bees. How, therefore, can there be this feeling of interconnection? I answered in the following way: It is well-known that in certain periods all the substances in the human organism are changed. Suppose we make the acquaintance of someone who goes to America and comes back after ten years. The person who comes back is really quite different from the one who went away ten years ago. All the substances in his organism have been exchanged for others. Things are exactly the same as in the beehive, where the bees have changed but the feeling of the interconnection between the hive and the beekeeper remains. This feeling of interconnection is due to the fact that there is tremendous wisdom in the beehive. The hive is not merely a cluster of single bees; the hive has an individual soul, a real soul.

The perception that a beehive has a soul is also something that must form part of our sense for nature. Such perceptions are part of a true sense for nature and can be applied in many other things. We can only begin to understand the human being in health and in disease when our knowledge is reinforced by a sense for nature that is not only microscopic but also macroscopic, if I may use the expression. We shall try to understand health and disease in this way during the lectures, my dear friends, and we shall consider, too, what I will call the moral side of medical studies and medical science.

As we shall be able to make use of the eight hours at our disposal for this course of lectures, I need not hurry, and this will certainly be all to the good.

I want to develop the material given yesterday by speaking of the characteristic qualities of the several members of the human being. I spoke of the physical body which is to be connected with everything that has definite contours in the organism. There is also the fluid organism. This fluid organism is permeated with the forces of the etheric body, forces which are, however, united with the physical body as primary components of it. These are the peripherically working forces. So far as the astral body is concerned, conceptions of space will not help us at all; the astral body cannot be understood from the quantitative aspect, but only from the purely qualitative aspect. We must picture the astral body in a world that is not the world of space, as we know it, but lies outside this spatial world. And this is all the more true when we come to the ego organization.

The easiest way will be to start from the ego organization. What is this ego organization, in reality? In the physical world, it is to be perceived in the form of the physical body. In the physical world, of course, both the inner and the outer form must be included. Looking at the physical body of man as it stands in the physical world, we must realize that it has nothing fundamentally in common with the forces working in the physical world. For the moment a human being passes through the Gate of Death, and the ego organization leaves the physical body, this body begins to be subject to the forces of the external world. This means that the body is no longer built up but is destroyed. If you remember that the physical body is destroyed by the forces that are working in external nature, you will realize at once that the body cannot, in its form, be subject in any way to the forces of the physical world. When the ego organization is forming and shaping the physical body, therefore, this means that it removes the body from the forces that are present in man's earthly environment. In other words, the ego organization is something quite different from all that is to be found in the physical world.

This ego organization is connected with death. What happens in death, all at once, goes on continually throughout the period of earthly life, through the ego organization. The human being is really continually dying, but this process of dying is balanced out. To get a picture of this, think of a modified version of the legend of Penelope. Suppose you were occupied every day in doing away with a heap of earth near your house, and during the night, in your absence, someone were to come and shovel the earth back again. As long as the earth is put back you have to shovel it away again. Your activity only ceases when the heap of earth gradually gets smaller and smaller on account of decrease of activity on the part of the one who puts the earth back again. This, approximately, is a picture of the ego organization in its relation to the physical body. Nourishment of the physical body consists in bringing into it substances from the earthly environment. These substances have their own inner forces, a certain complex of forces which belongs to them, and when, for example, you take common salt as an adjunct to food, this salt, to begin with, because it comes from outside, has the same inner tendency of action which it has, as salt, in the external world. But you begin to take these qualities away from it even when it is in the mouth, and then more and more, so that, finally, if the ego organization is working properly, there is nothing any longer within you of the salt, as it was in the external world. The salt has become something completely different. The activity of the ego organization consists precisely in transforming the in-taken foodstuffs. When it is no longer possible for the physical body to take food, the ego has no more to do, just as you had no more to do when nobody was shoveling the earth heap back again. When the body is no longer capable of taking food, it is impossible for the ego to work from out of the warmth, in the physical body. We can say that death occurs when it is impossible for the ego organization to so transform the external substances that nothing remains of the outer characteristics instead of being totally in the service of the ego organization.

What does the ego organization do with the physical body? It destroys the body all the time. It does the same as death, only the process is continually balanced out by the physical body being able to take external substances as food. Ego organization and the process of nourishment, therefore, are polar opposites. The ego organization betokens for man exactly the same—but in a process of continuous activity—as death betokens, but, in death, the process is concentrated, it happens all at once. Through your ego organization you are dying all the time, that is to say, you are destroying your physical body inwardly, whereas when you die, external nature destroys your physical body outwardly. The physical body is capable of destruction in two different directions and the ego organization is simply the sum total of the destructive forces working inwards. It really seems, at first, as if the ego organization had no other task than to bring about continual death in the human being—a process that is only prevented because there is fresh reinforcement, so that this activity only begins to bring about death. In the qualitative sense, therefore, ego organization is identifiable with death, and the physical organism is identifiable with the process of nourishment. We will speak in greater detail later on.

Ego organization = Death

Physical organism = Nourishment

Between these two polar processes in the human being lie the etheric body and the astral body. Astral body and etheric body lie between the ego organization and the physical organism. The astral body, as you heard, only works directly in the aeriform part of the human organism, from there by way of the etheric body upon the fluid organism and the physical organism or organism of nourishment. In every single organ there is a working together of etheric organism and astral organism.

When the etheric organism works upon an organ, this organ is imbued with budding, sprouting life. The life force in any single organ, or in the organism as a whole, comes from the etheric organism. The astral organism has at every moment the tendency to paralyze this budding, sprouting life—not to kill it, but to damp it down, to lame it. The ego organization strives all the time to kill the organism and the single organs, and in opposition to this there must be the reinforcement from the foodstuffs taken from the external world whereby life is continually poured into the organs. This process is especially active in childhood and youth.

The etheric impulses are opposed by the activity of the astral body which damps down the etheric activity all the time. If there were only etheric activity, budding and sprouting life in your organism, you would never have a life of soul, you would never unfold consciousness and would have to vegetate in a plant existence. No consciousness unfolds in a process that is simply one of growing, budding, sprouting. For consciousness to develop, the etheric, budding and sprouting life must be damped down. Therefore in any organ where the etheric life is damped down or lamed, we have, even in normal human life, the perpetual beginning of illness. There can be no development of consciousness without this perpetual tendency to illness. If you wanted just to be healthy—well, that is possible, but then you would have to lead a vegetative existence. If you want to unfold a life of soul, if you want to have consciousness, the vegetative process must be present, but it must be damped down.

The polar contrast is not so marked between the etheric and astral organizations as it is between physical organism and ego organization, but it exists, nonetheless, in a modified form. The astral organism must continually damp down what is brought about by the etheric organism. In reality, therefore, what the astral organism does day by day in the life of man, amounts to a tendency to illness. The etheric organism brings about rampant healthiness. Just as in abstract language, we can say: Man consists of physical body, etheric body, astral body, and ego organization—so we can also say: Man consists of the process of nourishment, of the building, sprouting, health-bringing process, of the perpetually in-working processes of disease, and of a continuous dying that is checked until the death-bringing processes gather together as it were into an integer and death occurs.

Think of this astral organism with its perpetual tendency to make an organ, or the whole man, ill. Genuine observation will show you that this is so. For no feeling could arise in you if this astral organism were not present. Just picture it.

The etheric organism unfolds life and the astral organism damps down the life. In the waking state (I shall yet have to speak of sleep), there must be a continual swinging to and fro in a labile state of equilibrium, between etheric organism and astral organism. This enables a human being to feel. He would feel nothing if this swinging to and fro did not take place. But now suppose the astral activity is not immediately driven back by the etheric activity. When it is driven back, when the astral activity is driven back in statu nascendi by the etheric activity, normal feeling arises. We shall see how this is connected, in the physical, with the activity of the glands. But when the astral organism becomes more powerful, so that the organ cannot work with sufficient strength in its etheric activity, then this organ will be laid hold of too strongly by the astral activity and instead of a swinging to and fro there will arise a deformation of the organ. When the astral body oversteps the mark in this activity of damping down, when it goes beyond the process that is balanced out in statu nascendi—then the cause of illness is located in the astral body. And there is indeed such a close connection between illness and feeling that we can say: The life of feeling in man is simply the reflection, in the life of soul, of the life of illness. If there is a swinging to and fro, there underlies the life of feeling—but always in statu nascendi, in the moment of ‘becoming’—the same process which is a process of illness when the astral organism gets the upper hand.

Now it may also happen that the etheric organism gets the upper hand of the astral, which withdraws. Then there will be rampant growth, which is illness in the other direction. When the astral body gets the upper hand, inflammatory conditions arise; when the etheric activity gets the upper hand, swellings or growths appear. In the entirely normal life of feeling, a delicately poised balance is always maintained between growths and the inflammatory process. The normal life of man needs this possibility of becoming ill, only a continual balancing must take place.

Thus if we are able to perceive truly, we can see in the normal life of feeling a great deal of what is represented by the processes of illness. If we can observe such things truly, we can ascertain the approach of the illness a long time before it can be physically diagnosed, in a wrong functioning of the life of feeling. Illness is only an abnormal life of feeling in the human being.

The life of feeling lies in the realm of the soul, because a continual equalization or balancing takes place in the etheric. When the balancing no longer takes place, the life of feeling strikes down into the physical body, unites with the body. Illness is present, therefore, as soon as the life of feeling shoots down into the organ. If, in the normal way, a person can keep his feeling within the realm of soul, he is healthy. If he cannot do this, if feeling shoots down into some organ, illness arises.

I say this by way of introduction, because you will realize from it how necessary it is for the physician to have a quick and delicate eye for the soul life as well. There can be no aptitude for true diagnosis without a faculty of delicate perception for the life of soul. We will speak of details later on and this will become still more intelligible.

But now, what of the ego organization and the physical organism? Think, first, of the process of nourishment. This process of nourishment is all the time destroying the substances as they are in the external world; the astral organism damps down what the human being is, inwardly, through his etheric organism. An inner balance is established between astral organism and etheric organism. Between the ego and the physical organism there is also a balance—here between outer world and inner world. Salt, as we know it, is outer world. When the salt is taken hold of by the forces of nourishment and by the ego organization, the ego organization must be in a position completely to transform the salt as it is in the external world, to leave nothing of it behind in this form. If anything is left behind, this means that a foreign body is within the organism, but you must not merely think of this ‘foreign body’ in the organism as necessarily having definite contours, for this is least often the case. A foreign body in this sense may also be the external warmth. There should be no warmth in the organism that is not engendered by the ego organization. You must be able to conceive of a person being seized, somewhere or other, by a condition of external warmth upon which he himself does not work—it is just like a piece of wood being seized by some condition of outer warmth. An external condition of warmth may not be only a stimulus to the human being to work up a warmth of his own, but the external warmth (or cold) may begin to work directly, and this outer cold or warmth would also have to be regarded as a foreign body in itself. Thus we can say: The inner balance between illness and health is produced by the astral organism and etheric organism. The balance between the human being and the world is produced by the polar contrast between physical body and the ego organization.

The thing of importance is to get a true perception of the activities of these four members of the human organism. You realize now, surely, that illness is simply not to be understood from the external, physical organism. The process that constitutes illness lies entirely in the super-sensible. Before we can understand illness at all we must have a conception of the astral organism. And you will get this conception if you will consider the following state of things: pain arises in some organ. When the astral body becomes too powerful, the organ is ‘deformed’, and pain arises. If the organ immediately balances the influence of the astral body in statu nascendi, feeling arises. Pain is really feeling, but an enhanced feeling, proceeding from the deformation, so we can understand why illness is accompanied by pain. Without knowing this, it is very easy to ask: What is it that really causes pain in manifestations of illness? It is easy to understand why pain arises when we know that this illness is merely caused by such a strong expression of the life of feeling that this life of feeling is deforming the organ concerned. You will see now that all manifestations of feeling can be judged truly through a thorough and deep study of man's life of soul.

But these things can only be seen in their right light when we say to ourselves: Conditions differ according to which organ in the human being is laid hold of by excessive activity of the astral body. Suppose, for example, it is the liver which is being thus laid hold of by the astral body. The liver behaves quite differently from other organs. The astral body can cause much deformation without pain being produced, without pain arising exactly in the liver itself. The reason why liver diseases are so hidden, so treacherous, is because they do not announce themselves through pain. This is because the liver is an organ which, in its whole make-up, is an enclave in the human organism. There are processes in the liver which, of all processes which arise in the organism, most resemble the processes of the external world. The fact, therefore, is that in the liver, man is least man. In the liver he really ceases to be man. He becomes outer world; he has a piece of the outer world within him. This is very interesting. We have the external world; we have the human being; and within the human being, inside him, we have something like a piece of the external world. It is as if a kind of cavity were hollowed out in the organism and just as it would not hurt if the astral body were to press into this cavity, just as little is there pain when the astral body presses into the liver. The astral body can destroy but cannot cause pain where the liver is concerned, for the liver is an organ where a piece of the external world appears in the organism, as it were, in an enclave.

Without entering into such things, we shall never be able to understand the human organism. In ordinary textbooks of anatomy and physiology you will find all kinds of indications about the liver. You will understand them when you know that the liver is an organ within the human being which is most foreign to him. Why is this?

Think of an eye, or some other sense organ. It lies in a cavity which digs itself into the human being from the external world. There are processes in the human eye which can almost be explained by physics. It is easy for a physicist to speak rationally about the human eye. A physicist makes a sketch with some lines on it which, although it is all really nonsense, gives a picture of the process of the breaking-up of the light and the production of an image by an ordinary lens. The same kind of drawings are made of the eye. People draw a ray of light which passes through a lens, is broken up and then forms a picture in the background of the eye. People have really become physicists in regard to the eye and since the days of Helmholz the ear, too, has almost become a kind of piano. It has become common to apply to the sense organs conceptions that are applicable to external nature. In the sense organs, something is being continued from outside inwards, a piece of the external world is continuing

on into the inner world. There is even biological proof of this. In certain lower animals the eye is formed through an indentation which is then filled from outside. The eye is built into the organism, as it were; it does not grow out of the organism. The sense organs, therefore, are a piece of the external world within the organism. But they open outwards. In the sense organs the external world passes into the organism like a gulf. The liver is enclosed on all sides, but nonetheless it is a sense organ, a sense organ which, in the unconscious, shows a high degree of sensibility for the value of the different substances we take as foodstuffs. We can only understand what is going on in digestion, in the process of nourishment, when we no longer ascribe to the liver only those physical processes which are ascribed to it today. These processes are the expression of the spirit and soul. We must see the liver as an inner sense organ for the perception of the process of nourishment. For this reason the liver is much more closely related to the substances of the earth than are the familiar sense organs. With the eye we are exposed to the working of the ether, with the ear we are exposed to the air; but the liver is directly exposed to the qualities of the substances in the external world and it has to perceive these qualities.

The heart is a sense organ of a different kind. The perceptive faculty of the liver is exposed to external substances that come into the human being. The heart is a sense organ for perceiving the inner being of man. I have often said that it is nonsense to regard the heart as a kind of pump which drives the blood through the arteries. The movement of the blood is the result of the activity of the ego and astral body, and the heart is merely a sense organ which perceives the circulation, particularly the circulation from the lower to the upper man. The task of the liver is to perceive, in the digestive process, what value a carbohydrate, let us say, has for the human being. The task of the heart is to see how astral body and ego are working on the human being. Therefore the heart is an entirely spiritual sense organ, the liver a wholly material one. This distinction must be made. We must develop a qualitative knowledge of the organs.

What are the methods of the natural science upon which medicine is based today? Some tissue or other—it really does not matter very much which—is taken from some part of the organism, perhaps from the heart or the liver. The outer structure and make-up of this tissue are then examined. But this tells us nothing about the organ as it actually is, within the human organism. Suppose I have, here, a knife, and, there, a knife. I examine them. This is a knife, and that is a knife, only the one, when I examine its form, has a blunt edge on one side and a cutting edge on the other, and the blade is in a handle. The same could be said of the other knife—therefore the net result is, here, a knife; there, a knife. But to find the difference between a table knife and a razor I must go beyond this kind of examination. I must relate the knives to something that is a whole. Regarded externally, a razor might also be a table knife; therefore, merely from the form, I cannot know whether I have to do with a table knife or with a razor. Each thing must be observed in its whole nexus. Out of the kind of observation that is applied today to an organ, one cannot know anything about the significance of this organ in reality. It must always be regarded in the whole nexus of things. Mere examination of the structure and the make-up of an organ leads nowhere. The human being must be studied with quite different methods from those of chemistry which merely examines the chemical affinities and forces. In this respect, people are terribly naive today. In a certain physiological institute, experiments were made to see how mice could be nourished with milk. The result was splendid, for the mice flourished and became fat and big. At the same time, for the purpose of proving that there is something more in milk than its component parts, these components were separated and given to the mice. They perished within three or four days and could not be kept alive. And then people said: Milk does not only contain its known components, but it contains, as well, another substance—the vitamin. They were obliged to affirm the existence of yet another, very fine substance, namely, the vitamin. The point of importance is not the discovery of such a 'substance' but that to take the separate components of the milk is like taking a clock and looking at the brass, the silver, the other metals in it, the glass and so on. Yes, but the brass, the silver, the glass and all the other metals do not make a clock. The clock depends upon what the mind of the mechanic makes out of these substances. And in the case of milk and its components we are thinking with the mind of the mechanic, when we are concerned with the fact that earthly qualities are contained within these components—qualities which they get from the earth. Up to a certain point of time the peripheric forces from the etheric body are still present, as well as the earthly components. People must finally bring themselves to accept these things. It is not so much a question of things being hidden, and then ‘found’. The discovery of vitamins, for example, simply confirms what exists. Quite a different mode of observation must become current.

Suppose you are eating too many potatoes. You will never find out anything with the ordinary methods of investigation. It will be useless to try to ascertain the effect of potatoes in the human organism by computing the quantity of carbohydrates. The other carbohydrates which are present, for example, not in roots but in leaves or in fruits, are worked up in the digestive tract. There is something very remarkable about the potato. The potato passes with its forces so intensely into the human organism, that, what in the case of the bean happens while still within the digestive tract, happens in the case of the potato only in the brain. In the brain, too, processes of nourishment are continually taking place. I am only indicating these things in order to speak in greater detail later on. A person who eats too many potatoes may, under certain circumstances, overwork his brain. He transfers processes which ought to take place below the brain to the brain itself. It will only be possible to get something from medical science for hygiene and for social life in general by learning the relations of the human being to the substances around him, not from their chemical make-up but from their world connections. Whether a substance appears in leaf or in root constitutes a fundamental difference. It is much more important to know from which part of the plant a substance comes than to know whether it contains carbohydrates. Roots are more connected with the head organization of man; flowers and leaves more with the lower man. The chemical make-up really plays no outstanding part. The relations of the human being to the surrounding world must be learned from quite other things if we really want to understand the curative and the disease-producing factors, the disease itself, and its remedy. The heed that is paid to the indications given by abstract chemistry has really, little by little, buried all knowledge of the human being, because knowing the chemical make-up of a substance does not tell us anything about the real relations of man to the surrounding world.

Take another example—the point of view derived from chemistry is that oxygen is necessary in the air but that nitrogen is not necessary to the same extent. From what is commonly thought about oxygen and nitrogen, we might imagine that it does not matter so much to the breathing when there is too little nitrogen in the air, provided there is enough oxygen. But the truth is, that when air contains too little nitrogen, the human being gives off nitrogen in order to replace it in the air around him. The human being is so constituted that there must be a certain relation between his own nitrogen content and the nitrogen content of the surrounding air quite apart from the breathing process.

All these things are exceedingly important for an understanding of the nature of man. But although they are investigated and known, here and there, they remain fruitless for the modern world of science as long as there is no basis for understanding how man is membered into the world around him. We will try to find this basis in order to get insight into the healthy as well as the ill human being.

From tomorrow onwards I want you to think about what questions you would like to ask, and then give these questions to me so that I may remember them as these lectures go on.

Today I want to say something in direct continuation of what was said in the two preceding lectures about the nature of the human being and his relation to the world. In our anthroposophical studies here it is useless to bother about the ‘views’—in reality they are not ‘views’ at all—that are held by modern science in connection with the human being. It would be equally useless to make up our minds to deviate as little as possible from things that have become customary and habitual. For the state of affairs at present is that in certain great and significant directions the truth deviates very considerably from what has become customary. It deviates in an extraordinarily high degree. And so those who are striving after truth today will also need to have the courage to acknowledge many things that modern science would consider quite absurd. On the other hand, if you really want to heal, it will be necessary for you—not here, but in other places—to mix with those who set out to heal today by the methods customary in the external world. You will have to have dealings with science as it is in the modern world. Otherwise, among all the errors of the times, you will feel insecure with the truth you possess.

The current idea today is that there are about seventy to eighty substances on the earth, with certain forces of attraction and repulsion. These forces are supposed to work through certain atomic weights and the like. A number of theoretical laws of nature are then evolved according to which people try to find out how the substances are formed, and then, out of the different forces whose origin is looked for in the substances, a phantasmal picture is built up which is supposed to represent “man.”

But the truth is that neither in his form nor in the forces which maintain his processes of growth and nourishment is the human being subject only to the influences proceeding from the substances of the earth. In speaking of the etheric body, we found that it is entirely under the influence of forces which stream in from the periphery, from the cosmos. Taking these two kinds of forces—those which proceed from the substances of the earth, and those which stream in from the periphery—you will realize that a balancing, a harmonizing of these two kinds of forces, is necessary for each organ in the body. The several systems of organs in the human being differ very considerably in the way in which this balance is established.

Let us now consider the human head from this point of view. To begin with, attention must be called—and I have often done this—to the weight of the human brain which is very largely eliminated because the brain, with its definite outline, floats in the cerebral fluid. The brain floats in the cerebral fluid which circulates through the spinal column. The actual weight of the brain is about thirteen hundred to fifteen hundred grams. But when it is within the human being, it weighs much less—at most, twenty grams. This is because it floats in the cerebral fluid, and, according to the Law of Archimedes, every body, when it floats in fluid, loses as much of its weight as is equivalent to the weight of the volume of fluid displaced. In the fluid, the brain is subject to buoyancy so that only about twenty to twenty-five grams of its weight remains, and this is the weight with which the brain presses downwards. If it were to press downwards with its full weight there could be no blood vessels underneath it; they would be crushed. The earthly quality of heaviness is actually taken away from the brain. It is not the earthly quality of heaviness that enables us to be alive in the brain, but the buoyancy, the force that is in opposition to heaviness. In the case of the brain, this earthly heaviness amounts to, at most, twenty grams. The force of attraction exercised by the earth upon the human head is very little.

We see from this that the earthly characteristic of the brain vanishes—vanishes because of the way man is organized. The human organization is such that the earthly forces vanish. The Law of Archimedes has taught humanity about buoyancy, but it is not always taken account of in technical contrivances. I am not sure whether people realize it, but it is quite obvious that they acknowledge laws which happen to suit them and ignore those which do not. What I have told you about heaviness disappearing applies not only to the human head but to the whole inner structure of the head. Something else happens as a result of the special

arrangement of the breathing process, of certain static conditions which hold sway between in-breathing and out-breathing. When we draw a breath, a force is exercised, and then comes a counter force when we breathe out again. The relationship between this force and counter force in breathing is similar to the relationship between gravity and buoyancy.

The curious thing is that when we are walking, the head, the brain, remains at rest. On account of buoyancy, the brain is not heavy, and its inner condition of rest, its inner static condition, is not changed when we are walking. Nor is this true only of our walking, but, in a curious manner, it is especially true also of the movement we make together with the earth. We only share in the movement with the rest of the body, not with the brain. The movement is quashed, so far as the brain is concerned. We may move the head itself as rapidly as the rest of the body, but even then the brain remains at rest. It is harder to conceive that something that is momentarily in movement is, in reality, at rest, than to conceive that something that is subject to gravity is, in reality, not heavy. But it is so, nevertheless. Thinking of the inner organization of the human being, we must say that the head remains at rest all the time. All the forces adjust themselves; there is a slight pull of gravity in the downward direction, in a proportion of twenty to fifteen hundred, and in the forward direction there is a very slight propelling force of movement. In essentials, however, the movement is balanced out.

We can, therefore, say that the human head, as regards its inner existence, is like a person who is sitting quietly in an automobile and not moving at all while the car moves forward. The experience of the human head is just as it would be if it had no weight. Neither does it move when the human being moves and when the earth is moving together with the human being. The head is, therefore, a very special organ, for it excludes itself, exiles itself from what is happening on the earth; the earth only participates to a small extent in the activities of the head. The head is an image of the cosmos. In its essential nature, it has nothing to do with the forces of the earth. The inner structure of the brain is an image of the cosmic forces. Its form cannot be explained from anything of an earthly nature but only from the in-working cosmos. I must speak rather crudely here, but you will understand me. The earth works only to this extent, that it breaks through the cosmic formation and inserts into the human being that which tends towards the earth. You can see this readily by looking at a skeleton. Take away the skull and you have taken away the part of the skeleton that is an image of the cosmos. The arrangement of the ribs is only half cosmic for here the skeleton is already impressed by the earthly forces. In the long bones of the legs and the long

bones of the arms, you have a purely earthly formation. The spinal vertebrae to which the ribs are connected have arisen from the condition of equilibrium between the cosmic and the earthly. In the head, with its covering skull you have a form in which the cosmos deprives the earthly forces of the possibility of taking shape; this form of the skull is an image of the cosmos. In this way we must study the forms of the human body.

When we study the forms of the human body in this way, knowing that the inner life of the head, the soft substances and fluids of the head remain at rest and in this state of rest are an image of the cosmos, we shall realize that anatomy and physiology, as presented today, cannot really be said to be true because they do not acknowledge the existence of cosmic influences. I have spoken of forces which proceed from the periphery and stream inwards. They stream in from all sides upon the human head. But it makes a difference if these forces are intercepted by the moon, by the sun, or by Saturn. There peripheric forces are modified by the planetary bodies standing in the heavens. The directions from which these forces stream in are, therefore, not without significance. The in-streaming is essentially modified according to the position of the constellation from which it comes.

This is a thought around which there is nothing but dilettantism today, but in olden times it was the basis of great astronomical wisdom. The dreadful treatises that exist on such subjects today give no picture at all of the reality. Understanding of what I have said is essential before we can have insight into the structure and make-up of the human being. For the fact that in his head the human being is subject entirely to the cosmos, and in the long bones of arms and legs entirely to the earthly forces, is an expression, right down into substance, of how the cosmic formative forces behave. You know that human bone contains calcium carbonate. But it also contains calcium phosphate. Both substances are very important for the bones. Through the calcium carbonate the bones become subject to the earth. If the bone substance was not permeated by calcium carbonate, the earth could not approach the bones. The calcium carbonate constitutes the substantial point of contact for the earth which is thereby able to shape the bones in accordance with its formative forces. The thigh bones could not have their extension from above downwards if this was not made possible by the calcium carbonate. But there would be no femoral head without CaPO3. This fact is not changed by the objection which anatomists will raise, that the quantities of CaCO3 and CaPO3 do not essentially differ in the shaft of a long bone and its neck or head. To begin with, this statement is not quite accurate, for minute research will reveal a difference, but something else comes into consideration here. The human organism must have within it both up-building processes and processes of demolition—processes out of which something is built up and processes by means of which what is not used in the up-building is separated off.

A very decided difference between these up-building forces and forces of demolition in substances themselves is shown, for example, by fluorine. The physiologist would say that fluorine plays a part in the up-building of the teeth and is also present in the urine. Fluorine, therefore, exists here and there in the human body. But that is not the point of importance. In the up-building of the teeth, the activity of the fluorine is a positive one. The teeth could not develop without fluorine. In urine, there is fluorine which has been broken down and is excreted. The essential thing is to distinguish between whether a substance is being eliminated at some place in the body or whether it is an absolute necessity in the up-building process. If part of a bone is built in from the cosmos, as it were, CaPO3 has here an up-building activity. In another part of a bone the CaPO3 is being eliminated. In the shafts of the long bones, CaCO3 builds up, but it is being eliminated in that part of the bone which is built in from the cosmos (head of the bone). The essential thing is not the actual presence, here or there, of a substance. The point of importance is what the substance is doing, what significance it has at some particular place in the organism.

I once tried to give a picture of these things by saying the following: Suppose I am going for a walk one morning at nine o'clock and see two men sitting together on a bench. At three o'clock in the afternoon I pass the bench again and the two men are together there again. These two facts in themselves really tell me nothing, because it may be that one of the men had taken his lunch with him and had remained sitting on the bench from nine o'clock until three o'clock, while the other had gone off for a walk and had come back again just before three o'clock. One of them is quite rested, the other terribly tired. In this respect there is an inner difference between them. The point of importance is not the presence of the one person or the other, but what each of them has been doing, how has life brought him to this particular place. Therefore, so far as understanding of the human being is concerned, the presence of some substance in an organ is not really a matter of importance. It is a question of knowing in what kind of process the substance is involved—a process of up-building or a process of demolition.

We shall never find the transition from the quality of a substance that is necessary to the human organism, to a remedy, unless we keep this process in mind. This is the only way which will lead to the realization that the distribution of substances in the cosmos is quite different from what is usually thought. It is a striking fact—a fact to which no thought has been given for five or six centuries—that while certain analytical processes prove the existence of iron in the human organism (it can be said quite certainly that there is iron in the blood), attempts to prove the existence of lead in the human organism will fail, if the organism is in a normal state. Lead is only known in the form of lead ores, or heavy lumps. But just think of it—all metals which exist in the coarse, lumpy form as earthly substances were once present during the epochs of Saturn, Sun and Moon, in the fluid condition, even in the condition of warmth ether. Now, the human being—in a different form of course—was already in existence on Old Saturn. He has been involved in all these processes, among them the process whereby, out of a fluid, delicate etheric condition, iron has become what it is today. Man has been involved in the whole process of the world's evolution.

The strange thing is that the human being has taken iron and also magnesium into his own structure, but not lead. He has united the magnesium process with his own being. But he threw out the lead process. So far as the magnesium is concerned, therefore, we see that there are working, within the human being, the same forces as are working in magnesium in the external world; the human being has to master them inwardly. But before man was enclosed in his skin, when he was still a structure that was involved in a process of metamorphosis and united with the cosmos, he overcame the lead process and still has within him the forces for the elimination of the lead process. He has within him the up-building forces of magnesium and the forces for the elimination of the lead process.

What does this mean, in reality? You need only study what happens to the human organism in lead poisoning. It becomes inwardly brittle, sclerotic. It is therefore correct to say that the organism cannot tolerate lead and when there is lead poisoning there is lead within the organism. The organism begins to fight against the process that is contained in the lead substance—substances are always processes. Lead spreads out within the organic process, and the organism, exerting itself in opposition, tries to drive out the lead. When it succeeds it gets well. If the lead proves itself to be the stronger, the organism does not get well, and the well-known process of decay that is connected with lead poisoning sets in, because the organism can only tolerate those processes which overcome the lead process. It cannot tolerate the formative forces of lead. If we now try to find out what it means to the human being that he will not put up with having lead in his organism, we are led to the following: man is a being of sense. He perceives things around him and then thinks about them. He needs both forms of activity. He must perceive things in order that he may be connected with the world; he must also think about them. He must repress the act of actual perception and then unfold his own, independent activity. If we were only to perceive, we should lose ourselves all the time in acts of external seeing. But by retreating from the things themselves, by thinking about them—thereby, we become a personality, an individuality. We do not lose ourselves in the things. If we study the human etheric body, we find that it has within it a center for the forces which throw out lead. This center, approximately, lies where the hairs grow in a kind of vortex at the back of the crown of the head. That is the center of the forces which overcome lead. They stream into all parts of the organism in order that the formative forces of lead may not get into the organism. The forces which the body has developed for the overcoming of lead have great significance, for they are the same forces which enable me, when I am looking, say, at this piece of chalk, not to be entirely caught up in the simple act of looking at the chalk. Otherwise I should identify myself with the object of perception. But I make myself independent, I dampen down the perception of the object observed by means of those forces which overcome lead. It is due to these forces that the human being can be a self-contained personality; these forces enable the human being to separate himself from the world.

I will now speak of something that is very striking in connection with the forces which overcome lead. Not only have they a physical-etheric significance but also a psychical and moral significance.

The human being takes certain metallic substances into himself, unites them with his own bodily organism; other metallic substances he overcomes and has them within him only in the form of processes of rejection, processes which are master of these substances. Now why is it that in the course of his long evolution from the Saturn period and the Sun period, man has separated off certain external substances and has received others into his organism? In that man has this process of elimination within, he is able to receive into himself independent moral forces. We can imagine that the human organism, as constituted presently, may be unable to make use of lead but contains certain forces which compensate for lead; we can imagine the organism containing lead in the same way as it now contains iron. If this were so the human being would bring into himself semi-moral qualities; for it is so with lead. He would then have a morbid affinity (we should call it a 'morbid' or pathological affinity) to the impurities existing in the outside world. Such a person would always be on the lookout for vile-smelling substances and like to smell them. If we notice that some child has perverted instincts of this kind—and there are children who are partial to everything that smells,—they will sniff petroleum, for instance—then we may be sure that the quality of the blood that rejects lead is not present. And it is then a matter of calling up this lead-rejecting power by clinical methods or even by medicaments. It is possible to do this.

And now let us think of magnesium, a substance which plays a significant role in the human organism. There is something very interesting about magnesium. When speaking about education I have said many times that the first period of life, the period which lasts to the time of the change of teeth, must be sharply differentiated from the following periods. The second period lasts from the change of teeth until puberty. Magnesium, as well as fluorine, is necessary for the development of the teeth. But the process of the development of the teeth is not localized in the upper and lower jaws—the whole organism participates in it. The magnesium process takes place over the whole organism. And this is the most important process of all up to the time of the change of teeth. After the teeth have changed, magnesium has no longer its former significance. For the magnesium forces in the human being harden the organism; they enclose it in itself. This consolidation of the organism, this incorporation of the forces and substances, comes to an end at the second dentition.

Until then, the magnesium forces are exceedingly important for the organism. This organism, so far as its development is concerned, must now be considered a self-contained whole. It must contain and it must enfold the magnesium process, for if this process were absent the organism would lack the necessary forces of consolidation. The organism cannot cease generating the magnesium forces. This goes on after the change of teeth just as it did before. The magnesium forces must be worked upon in the organism, and after the change of teeth the essential thing in regard to magnesium is that it must be overcome, must be thrown out. It enters particularly into the secretion of milk, is excreted with the milk. The secretion of milk is connected with puberty, so you have here a periodic process. Up to the change of teeth magnesium is consumed, as it were, by the organism; after the change of teeth, up to the time of puberty, it is thrown off, separated. And magnesium, now a substance to be secreted, is one of the forces which form the milk. After puberty there is a kind of rebound and the magnesium forces are used for the more delicate consolidation of the muscles.

Substances are only a combination of processes. Lead is only in semblance the heavy, gray substance—with which we are familiar. It is nonsense to say that lead is a piece of coarse substance. In reality, lead is the process that goes on within the boundaries which mark the extent of the spread of lead. Everything is a process. One cannot say, once and for all, that certain 'substance processes' are worked up in the human being, and certain others, like the lead process, for which we must always have the power of elimination, are thrown off. It is not correct to say this because there are other processes, like the magnesium process, in connection with which there is rhythmic alternation; in periods which alternate rhythmically we have to consume the magnesium process, and then again throw it out.

This will show you that it means nothing to say, as the result of mere analysis: the human organism contains magnesium. It means nothing, for in the twelfth year of life these substances have quite a different significance than they have in the fourth or fifth year of life. We unfold a real knowledge of the human being when we know the period during which certain substance processes are important in the human organism. If we want to know how substances outside in nature can work further within the human organism, it is of very little importance to study the chemical composition of these substances. We must study something that is hardly studied at all today. If we trace back the study of substances to the thirteen or fourteenth century, we find the beginnings of modern chemistry. These beginnings are to be found in the alchemical processes which are so often scoffed at nowadays. But alchemy contained something else too, of which there has been no continuation. It is what might be called today the doctrine of signatures. This Doctrine of Signatures was applied especially in the study of plants but also of minerals, and it has not been developed or continued.

The characteristic quality of antimony is its well-known spiky, crystalline formation. If you apply a certain metallurgical treatment to antimony, you get the familiar “antimony mirror” when the volatilizing antimony is precipitated on a cold surface. Antimony has the tendency to develop forms which reveal themselves very clearly as forms of the etheric body. The shapes taken by antimony are very similar to the forms of certain simple plants which have an affinity to the etheric body. When one studies antimony one has the feeling at once that this antimony is very sensitive to etheric forces. It has an affinity with etheric forces. Everyone can confirm this by bringing antimony to the cathode. There will be a series of slight explosions which show the relation of antimony to the etheric forces. This is a striking case, but at one time people had a great faculty for understanding these things. This faculty is now quite lost and no attention or respect is paid to such indications as I have given. And for this reason, certain significant observations leave people in complete perplexity.

Think of diamond, graphite, anthracite, common coal. They are all carbon, but yet so different from each other. Why are they different? If people were capable of not limiting their investigations to the chemical composition but of finding out about the ‘Signature’, as it was called in olden times, they would begin to understand what the difference is between common coal and graphite. Common coal came into being during the Earth evolution, graphite during the preceding Moon evolution. Diamond came into being during the Sun evolution. When you study these things in the cosmic aspect, you realize once again that what is of essential importance is not the substance itself but the conditions and times under which and during which a substance assumed a definite form. Physical reality is subject to the element of time, and time has a definite significance. If you think of what I have said, you will realize: common coal is a child, it has as yet no great age; graphite is a youth, but older than common coal; diamond, though not exactly ancient, is very mature. If you have to set a task which demands the power of maturity, you will not give it to a child. Everything depends on the age. So you will realize that simply because of its cosmic age, coal, in whatever form it appears, has a different task from graphite which is more mature.

Insight into cosmic processes is necessary if we want to understand the relationship of the human being to what is out there in the cosmos. Antimony has a particular connection with the human etheric body, and if you introduce it into the human organism as a medicament, you must understand what antimony is outside the human being before you can know what is stimulated in the etheric body by the use of antimony. You must study the delicate processes in nature if you want to understand how a medicament is to act within the human organism.

In the three previous lectures I have tried to give you an outline of the kind of knowledge that should serve as a foundation for physicians. Owing to the very brief time at our disposal, it has only been the merest sketch. But you will have realized that to speak in detail would need considerable time. The kind of knowledge I have given as a foundation for medicine would constitute, as it were, a first course which would take at least a year and longer still if that were possible. It is impossible for me to do more than give a general description of these things, so I should like you to regard what I have said in the three previous lectures as a sketch of what a physician ought to have as a basis. Let me call it the exoteric side of medical knowledge, and it ought really to be followed by the esoteric side, of which we will speak now.

This esoteric side must be built upon the foundation of the exoteric knowledge. In your medical studies you must not be too proud to master the exoteric side; you must master this with all earnestness. It is difficult at the present time, but, as we shall see, much will be achieved in this direction by the establishment of the Medical Section here at Dornach.

After all, it is possible now to expand the short sketch that has been given by many details contained in my lecture courses and writings. Up to now, very little has been done in this direction and the work will only begin to develop in the real sense of anthroposophical medicine when this work that I am preparing with the help of Frau Dr. Wegman comes to the fore. It will then be apparent that Anthroposophy can give a great stimulus to medicine and medical studies. But you must realize quite clearly that medicine is a very special kind of study, with definite preliminary requirements—a study in which the results of Spiritual Science simply cannot be ignored. There can be no true medicine without the knowledge that results from Spiritual Science. The chaotic conditions prevailing today are due to the fact that the current trend of study and knowledge is utterly unsuited to medicine. We have a science of nature that has found its way even into theology, a science that is suited only to technical purposes and not at all to a real knowledge of the being of man. This science is not able to impart a true knowledge of man's nature. Medical science in the real sense demands something quite special and you will realize that this is so when I come to speak of how the human being really comes into existence.

I spoke yesterday from the exoteric side and will now make the transition to the esoteric aspect: external substances are, in reality, processes. Salt is only a precipitation of processes; the magnesium process, the iron process are processes which exist outside in nature. The lead and mercury processes are processes in external nature which the human being cannot have within his physical organism. For all that, it is only in outward semblance that these processes are not within the human being.

How does the human being come into existence? The physical germ comes into being through fertilization and there must be a union between this physical germ and the etheric body of the human being. But fertilization does not create the etheric body. The etheric body forms around what are, later on, ego organization and astral organization, in order to receive the being of spirit and soul who comes down from the spiritual worlds, the being who has been living in pre-earthly existence. The real kernel of man is of the spirit and soul. It has come firstly, from earlier incarnations, secondly, from the period between death and rebirth, and has been in existence long before any fertilization takes place. This kernel of spirit and soul exists before a connection is made with the physical germ cell which is the result of fertilization. It unites, first, with the etheric body which in turn unites with the physical embryo. Ego, astral organization, etheric organization—this trinity unites with what comes into being through the physical fertilization. You must regard the etheric body as something that is built in from out of the cosmos. Now at the time when the etheric body first unites with the physical organization it contains within itself the forces which are not suitable for the physical organization, namely, the lead forces, the tin forces and so on. It is only in semblance that the human being is not a complete microcosm because certain substances are not within him physically. The substances that are not contained in the physical organism of man are of the greatest importance for the constitution of the etheric body, and in the etheric body, before it unites with the physical body, there are lead processes, tin processes, mercury processes, and so on.

And now the etheric body (and the other members, too, of course) unite with the physical body. All the forces derived by the etheric body from the substances that are not contained within the physical body now pass over to the astral body—this happens to a slight degree during the embryonic period but in a high degree when the real breathing begins at birth. The etheric body then takes on those forces which the physical body works up within itself. Thus the etheric body passes through a very significant metamorphosis. It takes on the content and constitution of the physical body and gives over to the astral body its own constitution, its relationship with the environment of the human being. The astral body is now inwardly linked with what the human being is capable of knowing, and the moment you begin, my dear friends, to acquire not merely a theoretical but a true and inwardly digested medical knowledge—in that moment you make alive within you the knowledge that is already within the astral body. It is there, but it remains unconscious, and it is, in reality, a knowledge of man's relationship with his environment.

Let me take a special case. Think of some district that is depressing—on account of the soil containing gneiss and the mineral known to you as mica. Mica has a very strong influence on the physical constitution of a person who is born in such a district. The physical body is different in a district where there is much mica. The mica forces work upon the physical body from out of the soil. Now you will find that many rhododendrons grow in districts where the soil contains a great deal of mica. This plant grows plentifully in the Alps and in Siberia and so forth. The rhododendron substance is something that is intimately connected with the etheric body before it comes down into the physical body in such regions. This relationship with the rhododendron the ether body gives over to the astral body. And now, suppose that illnesses occur which are due to a preponderating working of the mica by way of the ground water. The etheric body has given over what came to it from the rhododendron, to the astral body. This element is present externally, in the rhododendron plants. This indicates that the rhododendron contains a sap that has a remedial effect upon this illness. In many cases, though not in all, a specific remedy is to be found in regions where particular illnesses occur.

And now suppose you are a physician. Every night when you go to sleep, you pass, in your astral body, into the environment which was once connected with the etheric body but is now connected with the astral body. If you have medical knowledge, if you know what healing forces exist in the environment, that knowledge becomes experience during sleep, and so you have continually the confirmation of what you learn, externally, through dialectics. And this factor must be reckoned with in medical study, because no outer dialectic learning of medical science really helps. It becomes fragmentary and chaotic if there cannot arise during every sleep, within the span of the astral body, the confirmation that is necessary. If medical knowledge is not acquired in such a way that the astral body, in the intercourse with the environment, is able to say “Yes” to what the student has learned, it is just as if he were listening to something that he cannot understand and only confuses him. So you see, medical knowledge is intimately connected with the sleeping state.

Such things convince us that medical knowledge must be acquired by the whole man, by man as a living, feeling being, for together with this ‘nightly’ intercourse with the healing substances, something else grows up, something that can never be acquired through dialectic—I mean, the true desire to help. Without the sincere desire to heal, the feeling of sympathy on the part of the physician with the person he has to cure, without this strong desire to give personal help, no healing in the real sense is possible.

And here I must say something that may seem very strange and paradoxical, but as you want to know in what way things are wrong today and what ought to be done, I must say it, for in Dornach we are working from esoteric impulses. People have often said to me that steps might have to be taken to protect the remedies that are prepared in our pharmaceutical laboratory, so that they shall not be copied by other people. I once replied that I was not so very anxious about this, provided we succeeded in bringing true esoteric impulses into our medical work. Then people will realize that the remedies are made with an esoteric background, and that it is not the same if the remedies are made here, with the esoteric life behind the work, or whether some factory copies them. This may seem very strange, but it is true nevertheless. Much more important than protecting things by business devices is the growth of an attitude which aims at making the remedies effective from out of the Spiritual. This is not superstition—it is something that can be substantiated in Spiritual Science. Therefore, people possessed of understanding will begin to realize that with the taking of remedies that are produced here, a beginning has been made in the right direction.

Such objections as have been made to me are due to the fact that people do not realize in the least how seriously the esoteric, spiritual life must be taken, above all, in medicine. If you once grasp this, you see that a center for medicine must be instituted here as a reality, not as a mere formality.

And now you will understand that a first, exoteric course of medical study should be followed by a second which approaches the human being esoterically, which merges medical knowledge into what becomes a true medical consciousness, a true medical attitude. There have, of course, always been individuals who sought instinctively for this. And in the last third of the nineteenth century, at a time when there was so little that was capable of producing this attitude, one could see, but only in isolated individuals who were then regarded as cranks, sporadic manifestations of this medical consciousness. The basis of the reputation enjoyed by the Viennese School of Medicine at the time when I was growing up was connected with its attitude to therapy, where the actual therapy hardly mattered at all, especially treatment of pneumonia, an illness where one can do very little for the central disease itself. You have all heard of medical nihilism, and this is its origin. The most eminent physicians in Vienna were deliberate advocates of medical nihilism In other words, they held the point of view that no remedy heals. To a certain extent, Rudolf Virchow (1821–1902), too, held this view. His view was: If a hundred patients are said to have been cured, one can assume with fifty percent of them that it did not matter whether they had been given a remedy or not; they would have got well without it; with 30 percent it could be said that the remedy had done actual harm; and with the remainder, chance might have brought it about that the remedy selected had helped. It is not I who make this statement, but Virchow, who had a great reputation in the medical world last century. I know eminent men today, too, who adhere to this view, although they may be advocates of therapy. No true medical consciousness is expressed in this view. Medical consciousness can never be regarded as a merely formal attitude. It must be a reality. Therefore, the second medical course would have to contain the human aspect that is built up on the basis of the exoteric material. There must be that human factor that worked, in a somewhat degenerate form, but, for all that so magnificently and attractively, in a person like Paracelsus.

Certainly, objections to Paracelsus can be made in certain details, but this medical consciousness lived in him, in a splendid way. Whenever he came to a district where the soil was strikingly red, he knew that a number of diseases—especially those that are due to diseases of the blood—were caused by the red sandstone in the soil. {Translator's note: The word in the German is the name of a substance described as a system of sandstone, shale and conglomerates of the lower terrain of Germany.}

The way in which a process of illness develops is very characteristic. We find that the people living in a district where there is this red sandstone soil have accustomed themselves to this soil and have a certain characteristic temperament. They have a very lively activity of the spleen. Coming as a stranger to the district, one does not easily take a liking to them. They are frightfully stubborn, dogmatic, obstinate, and when one considers what they do to be foolish—they just return the ‘compliment!’ But suppose a stranger comes and wants to set up a business or something of the kind. He cannot stand the soil, especially not the water, and he will show certain symptoms of illness. Paracelsus said that illnesses which are contracted in such a district are then passed on to the natives who are born there. He said that something must be present in the etheric body (which he calls the ‘Archaeus’). He said that the ‘Archaeus’ must have undergone something before it entered the embryo. Now in these districts we always find that laburnums are prevalent and in the blossoms, leaves and sometimes also in the roots of the laburnum there is a fluid which can provide a very useful remedy.

What is important is to unfold a quite different perception of nature through this medical consciousness. In my young days I knew a physician whom one often met in the meadows and fields—among the plants and insects and flowers. In the place where he carried on an unpretentious practice, there were three or four very learned men. But the work of this unpretentious physician who had such a love for the wildflowers in the meadows was much more fruitful for the sick people than that of the city physician and the other learned men. Their wisdom came from the schools, but his wisdom and understanding of remedies came from that direct intercourse with nature which leads to a real medical knowledge when we can love nature, in all her details. To look at fragments of nature under the microscope is not to love her. We must love nature. We must all be able to expand her to the macrocosmic. This shows you how necessary it is to call up this subconscious life of the astral body, particularly for medical knowledge, to call it up in reality.

It is not at all my wish to revive the stock-in-trade of ancient medicine, my dear friends, but only to lay before you the results of present-day observation. One is obliged to resort to the terminology of ancient tradition, because neither modern language nor modern medical terminology contain the right expressions. It might even be more favorable for the spreading of our views if we were to devise an altogether new terminology. But that would take years, and as you want to hear about these things now, I shall have to use the old expressions with certain modifications.

It will be a good thing to look, first of all, at the plant world—not because I want to recommend plant remedies for everything, but because much can be learned from the plants, above all for an esoteric deepening.

It is very important to study three things connected with medical tradition, but not to study them in the way that is current in present-day science. When a student has learned something of today, he knows it and he thinks: Well, that's all right, I know it and I can apply it. But a religiously-minded person learns the Lord's Prayer. He, too, knows it, but he does not think that the mere fact of knowing it is sufficient. He says it every day as a prayer. What he knows, he prays, every day. He lets what he knows pass through his soul every day, and that is a very different matter—very different, indeed.

Or think of an Initiate. We presuppose that he knows the elements of occult science. He himself attaches no importance to the mere fact of knowing them, to the fact that he once assimilated them. He knows that it is much more important to let the very first rudiments and then all that follows flow through his soul from time to time so that his soul can always be receiving new forces of inspiration. A person who is fundamentally religious has quite different experiences from one who merely regards nature as something that is there before us in the physical world. We must live in the rhythms of nature again and again if we desire a living and not a dead kind of knowledge. There must be constant, rhythmic repetition of knowledge and the activity of knowledge. That is what I mean when I say that a real medical consciousness must be the basis for medical science. The acquisition of medical knowledge from the nature of the human being and from his environment—that is what is so important, in therapy as well. Again and again you must let the plants really come to life in the soul.

Three things are of particular significance in the plant. One is the scent that is connected with the oils. The scent, or aromatic element is that which attracts certain elementary spirits who like to come down into plants. The activity (not the substance) which underlies this aromatic nature, is to be found, in its most concentrated form, in the mineral kingdom, in sulfur. This spiritual extract that is active in the aroma of the plants gives rise to a kind of longing in the elementary beings who come down through the scent. In ancient medicine, this element was known as the sulfuric nature of the plants. If we contemplate the sulfuric nature of the plants we can acquire an understanding for their scent, if we know that something spiritual is in play above and below when the plant gives off its scent. That is the first thing.

A second thing that we acquire is an inner feeling-filled understanding of what is growing in the leaf. The form and character of leaves is so manifold; they may be serrated, with pointed or round ends, geniculated, and so forth. We should evolve a delicate perception of this leaf nature of the plants. For those spiritual beings who come down through the scent can draw life from this leaf nature. And streaming from the cosmic periphery inwards, there is everywhere the striving to the drop formation. This can give you a marvelous feeling for the cosmic, form-loving principle that is contained in the leaf. And then, think of the plant covered with glistening drops of dew in the morning. In their essential nature these drops of dew are a reflection of the striving of the cosmic periphery to produce the spherical form, the drop form in the plant kingdom. The principle of drop formation is at the basis of the leaf nature in the plant. If the peripheric, cosmic forces alone were spiritually active in the plant, it would always produce this spherical form. The spherical formation is particularly to the fore when the cosmic forces get the upper hand in the formation of berries, also in the formation of many leaves, but the drop formation here is immediately taken possession of by the earthly forces, and manifold forms arise.

This striving towards drop formation is concentrated, in the mineral world, in quicksilver. Therefore, ancient medicine called this 'striving towards drop formation', the Mercurial principle. In ancient medicine, Mercury was not the substance of quicksilver but the dynamic striving towards the drop formation.

On the earth, quicksilver is the metal which has the drop form because the conditions for this exist. On the earth, quicksilver has the form which silver has on the moon, where it would also have to exist in the drop form. The point is that ancient medicine called everything that had the drop form Mercury. All metals were also 'Mercury' in ancient medicine. This ancient medicine had living, mobile concepts, and we, too, must develop them. We must gradually grow into a frame of mind which makes us say: “When I walk over the fields in the morning and see the silver pearls of dew on the leaves, these pearls of dew reveal to me what is living spiritually in the leaves themselves; it is the striving towards the cosmic form of the sphere.” But this must become a feeling within us, so that we are able to understand the plants. We must understand them in their cosmic, spherical form.

If you get such an insight into the nature of the plants that you understand the forces in them which are striving towards drop formation, and then again think of their scent, you will gradually begin to understand everything that works centrifugally in the human being. There is a centrifugal force at work when the nails are cut. The centrifugal forces working through the human being make the nails grow again. During the first seven years of life particularly, the forces which come to a conclusion with the second dentition, work out centrifugally through the human being. They express themselves strongly in the formation of sweat. The element which in the scent of plants strives upwards and attracts the Nature Spirits is also active in the smell of sweat which works in the centrifugal direction. And so if you want to look for the plant nature in the human being, you must seek it where it strives outwards, and in this way you unfold an intimate knowledge of the connection between what is outside and what is within the human being. For you see, when the etheric body gives over its special features to the astral body, the whole thing is changed. The inclination of the etheric body would be to unfold what it takes from the environment, in the upward direction; inasmuch as this is given over to the astral body, it unfolds in the centrifugal direction. In this respect, too, the human being bears the plant existence within him.

And now think of how the plant sinks into the earth with its root; how with its root it enters into a close connection with the salts in the soil. A process takes place here that is exactly the opposite of the one we know in the material world. Take sodium chloride which, in solution, tastes salty, and now think of the process being exactly reversed, the solution being arrested, a congealment taking place and the smell and the taste become latent. There you have the process which goes on between the soil and the root of a plant. That is what was known as the salt process in ancient medicine. Ancient medicine did not use the word salt in the way we use it today, but meant by salt that element which, in the downward-pointed root of the plant, enters into a connection with the substances of the earth. That is the salt nature.

By directing your attention rhythmically to these wonderful secrets of nature you fill your medical knowledge with life that is capable of practical application. If you try in this way to fill your medical knowledge with life, you will begin to regard nature and the human being in such a way that the capacity to heal will be born of the strong impulse to give help, of which I have spoken. The capacity to heal can only come from this foundation. It must be quickened by keen, diligent, and zealous exoteric learning, for otherwise mere vagueness will be the result. But it is necessary to know that the real foundation of medical knowledge lies in this rhythmic, meditative absorption in the natural environment of the human being, and not in theoretical study.

What I am now going to write on the blackboard is not there in order that you may “learn” it, but in order that it may quicken life in your medical thinking.

You healing Spirits,
You unite
With Sulfur's blessing
In the ethereal fragrance;

You come to life
In upward springing Mercury
Dewdrop
Of growing
And becoming.

You make your halting place
In the Earth Salt
Which nourishes the root
In the soil.

Ihr heilenden Geister
Ihr verbindet euch
Dem Sulphursegen
Des Ätherduftes;

Ihr belebet euch
Im Aufstreben Merkurs
Dem Tautropfen
Des Wachsenden
Des Werdenden.

Ihr machet Halt
In dem Erdensalze
Das die Wurzel
Im Boden ernährt.

This is what the soul receives in looking out into the universe around. The human being answers:

I will unite
The Knowledge of my Soul
With Fire of the flower's fragrance;

I will bestir
The Life of my Soul
On the glistening drop of leafy morning;

I will make strong
The Being of my Soul
With the all hardening Salt
Whereby the Earth with loving care
Nurtures the root.


Ich will mein Seelenwissen
Verbinden dem Feuer
Des Blütenduftes;

Ich will mein Seelenleben
Erregen am glitzernden Tropfen
Des Blättermorgens;

Ich will mein Seelensein
Erstarken an dem Salzerhärtenden
Mit dem die Erde
Sorgsam die Wurzel pflegt.

If over and over again, as the pious are wont to do in prayer, we make this inwardly living, it will quicken in the soul the forces which render us capable of medical work. The ordinary powers that are educated in the schools cannot awaken true medical knowledge, for true medical knowledge must be drawn forth from the soul. And so at the very summit of the esoteric studies which we are to pursue, I always place this thought: that the powers of the soul must first be quickened in order to bring to birth in the soul the faculty that can lead to true medical knowledge.