The Rudolf Steiner Archive

Tonight we will talk about sin, original sin, illness, and so on. Let us first look backwards into the past and then allow the future to pass by our spiritual eyes. We have before our modern era the time of Rome and Athens, which was preceded by the Egyptian-Chaldaic period; actual historical records are lacking for the time before then. However, for these older prehistorical epochs there are two sources that can give information; ancient religious teachings for those who know how to decipher them and retrospective images that can be perceived by clairvoyant consciousness. It is the latter we wish to discuss.

Everything on earth is subject to the laws of evolution, and that is especially true for the life of the human soul. The life of the soul in ancient times was different from what it is today. In prehistoric times, thousands of years in the past, the scope of the souls of human beings in Europe, Asia, and Africa was much wider and more comprehensive than that of human beings of our time. To be sure, they did not have the kind of mind that enables us to read or to do arithmetic, but they did possess a primitive clairvoyance and a tremendous memory of which ours cannot have the slightest notion. We shall see later why that was so.

To give you an idea of how these prehistoric people perceived the world, let me tell you, for example, that they saw everything surrounded by an aura when they awakened to their day-consciousness. A flower, for instance, appeared to them surrounded by a circle of light similar to that we see around the light of street lamps in the evening fog. And during sleep these human beings were able to perceive the soul- spiritual beings in their full reality. Human beings learned gradually to see the contours of objects more clearly, but simultaneously and in direct proportion to their ability to do so, the conscious interaction with the spiritual world and the beings in it decreased; it ceased altogether when the ego became individualized in every single being.

The earth, too, had quite a different configuration in those early ages. Human beings lived in other regions and on other continents, and our own ancestors lived on a continent that is now covered by the Atlantic Ocean. The traditional name for this continent is Atlantis, and its disappearance as well as the legend of the universal flood is related in the myths of all peoples. The Atlantean culture was magnificent, and mankind lost many important insights with its destruction, insights that now can be retrieved only with great difficulty. Just as we in our times know how to harness the forces hidden in fossil plants—coal—for trade and industry, so the ancient Atlanteans knew how to utilize the driving forces in grain as energy, for example for the purpose of propelling their air vehicles that moved just a little bit above the ground in air that was much denser than is ours.

Let us now look at the physical organism of the Atlantean individual. It had the peculiar characteristic that the etheric body was not completely identical with the physical body and that the head of the etheric body projected beyond the head of the physical body. This peculiarity is connected with the clairvoyant capabilities of the Atlanteans, also with their extraordinary memory and with their magical powers. The ether-head had a special and central point of perception.

When the ether-head in the course of evolution retracted more and more into the physical head, the profile was changed. Now we have at that point an organ, the development of which will restore the power of clairvoyance in humanity: the pineal gland. And thus, the clairvoyant power of the Atlanteans, as well as their tremendous memory and their magical powers, disappeared gradually; and in its place we developed our present ability to think and to do mathematics.

Going still farther back, we find other catastrophes. The volcanos that we have today are the last remnants of an epoch when whole parts of the earth were destroyed by fire. The continent that perished in those times is designated by the name “Lemuria” and was the area that is now largely taken up by the Pacific and Indian Oceans. The inhabitants of that continent had bodies that were quite different from human bodies in our age and by our standards would appear grotesque. The relationship of the physical to the astral body was different in those early human beings. The crown of the head was open, and rays of light penetrated this opening, so that the head was surrounded by a resplendent aura, and this gave one the appearance of having a lantern on top. The last remnant of this Lemurian head structure can be seen today when we look at the head of a newborn baby and discover the small opening on top that remains open for about a year or a little longer. The bodies of the Lemurians had gigantic dimensions and were made out of a fine, almost gelatine-like substance.

Human beings in the Lemurian age were not at all independent and could do only the things they were inspired to do by the spiritual forces within whom they were, in a manner of speaking, imbedded. Receiving everything from these forces, they acted as if driven by a soul-instinct. At this time the powerful effect of spiritual beings who had not descended into a physical incarnation made itself felt. These beings, who were not well-disposed to humanity, had such an effect on humanity that it attained the independence it had lacked heretofore. According to divine providence, mankind was certainly meant to attain this independence some day, but only through the influence of these beings did that independence come about so early. Together with the other forces, these beings slipped into the astral bodies of human beings, who had not yet entered into a close relationship with their own essence, and bestowed on them a kind of will power that would enable them to do evil since it was only astral and not guided by reason. The influence of these forces, called Luciferic forces, as we can see, may be good or bad because, on the one hand, they led mankind astray and, on the other, gave it freedom.

Today's consciousness originated in clairvoyant consciousness, which we find increasingly more developed as we go back in human evolution. The Lemurians were able to perceive things only with their soul. They were, for example, unable to perceive the form, the color, or the external qualities of a flower. It revealed itself to them as a shining astral configuration that they perceived with a kind of inner organ. According to the divine plan, human beings were not supposed to perceive the world with external sense organs before the middle of the Atlantean period, but the Luciferic forces made this happen earlier, at a time when human instincts had not yet matured. That represents the “Fall” of mankind. Religious documents tell us that the snake opened man's eyes, but without the interference of Lucifer the human body would not have become as firm as it now is and the Atlantean humanity would have been able to see the spiritual side of all things. Instead, man fell into sin, illusion, and error, and to make things worse, toward the middle of the Atlantean period he was also subjected to the influence of Ahrimanic forces. The Luciferic forces had worked on the astral body, but the Ahrimanic forces worked on the etheric body, especially on the ether-head. By that, many human beings fell into the error of mistaking the physical world for the world of truth. The name “Ahrimanic” comes from Ahriman, the name the Persians gave to this erroneous principle. Zoroaster told his people about Ahriman, warned them about him, and exhorted them to become one with Ahura Mazdao—Ormuzd. Ahriman is identical with Mephistopheles and has nothing to do with Lucifer. Mephistopheles comes from the Hebrew word me-phis-to-pel, which means the liar, the cheater. Satan in the Bible is Ahriman too, not Lucifer.

Ancient Atlantis was gradually destroyed in the course of centuries by floods, and the inhabitants left over from the catastrophe retreated to regions that had been spared, such as Asia, Africa, and America. The first region in which Atlantean culture continued to develop was the area that later came to be called India. There the people kept a clear memory of the earlier clairvoyance and of the perception of the spiritual world. It was therefore not difficult for their teachers—the Rishis—to direct their attention to the spiritual side of the world, and initiation was easy to achieve. Clairvoyance was never completely lost; there always existed some clairvoyant people up to the time of Christ. We can recognize a remnant of this primitive form of clairvoyance in mythology, in which the central concern was with beings who had actually been alive, such as Zeus, Apollo, and so forth. Although the Ahrimanic influence began in the Atlantean epoch, as we have said, it unfolded its full strength only later in human evolution. The ancient Indians were sufficiently protected against Ahriman; for them the physical world was never anything else but maya, illusion. Only in the most ancient Persian period of Zarathustra did people begin to place value on the physical world and thereby come into the power of Ahriman. This clarifies for us Zarathustra's admonition of which we spoke earlier.

As the evolution of humanity reached the Greek period, human beings were confronted by another force that began to drive them back up to the spiritual world from which, as it were, they had been expelled since the Lemurian age. This new force was the Christ-Principle, which entered Jesus of Nazareth and permeated His three bodies—the physical, the etheric, and the astral. When the human soul is completely imbued with the Christ-Principle, the Ahrimanic and Luciferic powers will be defeated, and through this principle the course of evolution will be reversed. Christ would not have been able to influence humanity had His coming not been announced to it a long time before He actually appeared. Inwardly, however, humanity has always been led by Christ; we can deduce this from the magnificent images by which His coming was prophesied. Who else could have inspired such mighty imaginations?

Immediately after the mystery of Golgotha when Christ's blood ran from five wounds and His spirit permeated the lowest realms, the incarnation of Christ brought about a remarkable change in the physical, etheric, and astral bodies of humanity. Christ's etheric and astral bodies multiplied like a grain of seed, and the spiritual world was filled with these copies. For example, human beings living in the period from the fifth or sixth through the tenth centuries who had developed sufficiently received at their birth such an imprint of the Christ-Incarnation of Jesus of Nazareth. St. Augustine is the individual in whom such partaking in the etheric body of Christ is most clearly evident, and the great significance of his life must be attributed to this fact. On the other hand, Christ's astral body was incorporated into human beings from about the tenth to the sixteenth centuries, and this explains the appearance of human beings who were endowed with extraordinary humility and virtue, such as St. Francis of Assisi and the great Dominicans who reflected the wonderful astral qualities of Christ. These individuals were imbued with such a clear image of the great truths they practiced throughout their lives. By contrast, St. Augustine was never free of doubt and always experienced the conflict between theory and practice. Of the great Dominicans, St. Thomas Aquinas³⁰ is especially noteworthy because in him the influence of the astral body of Christ was manifest to a high degree, as we shall see later. Beginning with the sixteenth century, copies of the Christ-Ego begin to weave themselves into the egos of a few individualities, one of them being Christian Rosenkreutz,³¹ the first Rosicrucian. This phenomenon led to the feasibility of a more intimate relationship with Christ, as is revealed by esoteric teaching.

The power of Christ will make human beings more perfect, spiritualize them, and lead them back into the spiritual world. Mankind developed its reason at the expense of clairvoyance; the power of Christ will enable human beings to learn on this earth and to ascend again with what they will have acquired on earth. Human beings descended from the Father, and the power of Christ will lead them back to the Father.

• 30. St. Thomas Aquinas (1225–1274) was the Italian theologian and philosopher whose philosophy was declared the official philosophy of the Catholic Church. He is generally regarded to have been the most prominent mind of scholasticism.
• 31. Christian Rosenkreutz is generally regarded by most scholars as the pseudonym for the German writer Johan Valentin Andrea (1586–1654). In his works Fama fraternitatis (1614) and in Confessio rosae crucis (1615), he traced the development of the Rosicrucian Society to Arab and Oriental origins.

What happened at Golgotha as a germinal event has undergone a slow and gradual development. This mystery built the bridge from the past to the future because the soul life of humanity underwent a profound metamorphosis. This becomes especially clear when one looks at two great individuals who prepared the way for Christianity: St. Augustine and St. Thomas Aquinas. To understand these two men properly, it will be necessary to look at the old mystery centers where the highest knowledge was taught. Not to do this would make it impossible to gain a thorough understanding of these personalities.

As we know, all nations or peoples in the past had the so-called mystery centers. Here we shall point out only their most basic features and refer to them henceforth as “Mysteries.” First of all, these were institutions in which the church and school were subsumed. They taught first of all the origin of creation and its continuation, but their teaching was not a dull doctrine like the modern doctrine of creation, but rather a body of knowledge that culminated in clairvoyant perception. In the true Mysteries there was no separation between belief and knowledge. They were divided into higher and lower Mysteries, with the latter describing the evolution of the earth in magnificent images, so that everything was permeated by art and beauty. Art, religion, and knowledge all derived from the same source.

The individual who wanted to advance further was given elementary and general exercises. What today we call theosophical knowledge was then only a preparation. This was followed by exercises similar to the ones we have described in recent lectures, although they were conducted in a different manner and were not Christian or Rosicrucian in nature. This is how the astral body was organized for many years. Then the following happened, something that is no longer necessary today because of changed conditions: When the hierophant saw that the astral body of the person to be initiated had matured sufficiently, a death-like state was induced in the subject for a period of three and a half days so that the body was similar to that of Lazarus. This was also the occasion when the etheric body, together with the other two higher bodies, was almost completely removed from the physical body. The disciple during these three and a half days had a vision of the spiritual world and experienced a state of illumination that enabled him to reach into the highest regions and perceive everything that is related to past and future. After the three and a half days, the disciple was awakened and was then able to relate what was happening in the higher spheres. He had been able to see that Christ, the leading Spirit in our evolution, would be lying in the grave for three and a half days. It is this fact that makes the Mysteries historical reality.

The Mystery of Golgotha was the culmination of what was happening in the lower Mysteries because earlier presentiments became fact in it. Whereas the “I” of the disciple had earlier been successful in changing the astral body through exercises of the imagination, the Mystery of Golgotha brought about a metamorphosis of the etheric body. Whatever was changed in the astral body became manas, or spirit self—the actual spirit, the higher “I.” On the other hand, whatever part of the etheric body was changed constituted buddhi, or life spirit. Then the disciple could also try to change his physical body, and this resulted in atma: Atmung,³² so called because in reality the transformation of the physical body was attained through special breathing exercises. Only through the formation of buddhi can the human being recognize and perceive Christ as spiritual essence.

Why was it necessary to remove the astral body first? Had the astral body continued to be tied to the physical body, it would not have had the strength to imprint certain impressions onto the ether body. The Christ has liberated us from this three and a half day test, and it is through Him that the exercises mentioned above have become possible without intercession by the hierophant. We see the first example of this in Saul when he became Paul. What happened to him on his way to Damascus must be interpreted as something similar to an initiation. The reason that he needed only a few minutes for it was that he had attained a certain maturity in the preceding life. The line between the connecting point in the present life and the one in the previous incarnation, in which a certain learning experience took place, may be interrupted by several intermediate incarnations, and it is also possible for such a previous learning experience not to surface until late in the present life. This explains why the conversion of Saul, that is his connecting himself with his previous development, took place at a relatively mature age. In addition, Paul did not have to project himself into higher worlds in order to perceive the Christ, as would have been necessary for other initiates of the pre-Christian era. After all, Christ did remain on earth as He was intimately united with its astral body. Had a clairvoyant observer perceived the events from another star, he would have been able to see the tremendous transformation that the Mystery of Golgotha had brought about.

To gain knowledge in ancient times, everything had to be learned and understood in the Mysteries, but things are different in more modern times, as the lives of St. Augustine and Thomas of Aquinas prove. Before these men lived, it would have been futile to talk about the spiritual hierarchies because one who was not initiated was not able to perceive them. We can attribute this inability to gaze into the spiritual world to the fact that the Mysteries had ceased to exist six hundred years before Christ, and initiations no longer took place after that. The schools of philosophy took the place of the genuine Mysteries, and philosophy itself took the place of the initiation. However, philosophy was not always as abstract a system as it is today; on the contrary, especially in the beginning it was more or less completely reminiscent of the Mysteries. Aristotle³³ was the last from whom we have such a philosophy, but the resonance of the Mysteries was already reduced to a bare minimum in his philosophy. After Aristotle, things went so far as to make people forget that every philosophy must be traced back to the wisdom of the Mysteries. What came later is only an infiltration of abstract terms, similar to the construction of a thatched roof.

The first step forward is characterized by the Mystery of Golgotha. Up to this time the human faculties, for example reason, were little developed. Human beings could not make any progress because their minds were bound to their sense organs, and the time when the mind could develop independently was not yet at hand. What happened at Golgotha could not be grasped just by using one's mind. However, when Christ left the material world, innumerable copies of His etheric and astral body came into being; these were destined to be woven into the bodies of human beings suited to disseminate Christianity. One of them was Augustine, who descended to the physical plane for a new incarnation and wanted to form a new etheric body for himself. It was then that one of the copies of the etheric body of Christ was woven into his own etheric body, and this is how it became possible for him to find in himself the sources of his doctrine about the true form of Christian mysticism. But because he had received only the etheric body of Christ, his ego was subjected to error, and it was possible for him to succumb to his passions. And this is how Augustine developed his ego, but also committed errors and went through all stages of doubt in regard to Christ's teaching. What we see in him is a sort of higher materialism because even in those days people fell into the mistake of wanting to materialize everything. Only the person who frees himself or herself from this tendency will understand spiritual things. When Augustine finally found the spirit of Christianity in the words of John and Paul, the etheric body of Christ began to work in him, for he speaks not of the physical body but of the etheric body, which is the same as what he calls “soma.” In speaking of the “sense,” he refers to the astral body, and he says of the ego that it can rise in him through purification. The transformation of the astral body he calls “laying hold of the truth,” and that of the etheric body he delineates as “being joyful and enjoying spiritual things.” Finally, his term for the highest degree of spiritualization is “the vision.” The writings of Augustine are a good preparation for us because they present the inner development of a mystic. One can clearly recognize the moment in which he enters the spiritual world. Augustine is the best interpreter of Paul's letters.

Now let us look at another great representative of Christianity: Thomas Aquinas. Comparing him with Augustine, we see that he was not caught up in the errors of Augustine and that, beginning with his childhood years, he did not experience doubt or lack of faith. This is not surprising because judgment and conviction reside in the astral body, and Christ's astral body was woven into his own. The implantation of any principle into the human body can take place only when an external event changes the natural course of things. When Thomas was still a child, lightning struck nearby and killed his little sister. This seemingly purely physical event made him suitable to receive into his own astral body that of Christ.

Thomism coincides with the time when the human mind as we know it began to develop. The strongest impulse of this formative process came from Arabism, a truly intellectual science. Whereas before the old sages knew why they were able to gaze directly into the spiritual world, the new philosophy could make good use of Aristotle because he was one of the first great thinkers who preferred intellectual work to the wisdom of the Mysteries. The latter disappeared complete with the purely intellectual speculation of Arabism. Such speculation could at best culminate in a pantheism of rational concepts, but it could not conceive of more than this idea of a unified whole. Now, Thomas adopted the intellectual science accessible to him, but he left revealed knowledge intact and made use of dialectics in order to understand it.

The New Testament contains everything of revealed knowledge, so that Thomas had only to add the finely polished science to the explanations. Scholasticism, which is not much appreciated these days, made this intellectual science possible; but by using progressive dialectics, Thomas also made it possible for human beings to elevate themselves again to the divine idea. Scholasticism comes from the Greek scole and therefore means “paying attention,” but was erroneously translated as scuola, school. The scholastic system was the most perfect web of logic, and it enabled Thomas to think anew the pre-creational divine thoughts, freed from error and delusion as they can be conceived of only in monastic seclusion far away from the noise of the world.

Human beings are eager to comprehend quickly, to adopt an idea and make it their own, and to simplify everything. But the divine is not that simple! With Thomas Aquinas, human thought rises to new heights. Being no less a mystic than a scholastic, Thomas was able to give us such vivid descriptions, similar to those of the seer Dionysius the Areopagite³⁴ because he saw the spiritual hierarchies and thus he was able to solve the most difficult problems during his long nightly meditations in front of the altar. Therefore, we find combined in him the qualities of the mystic and of a brilliant thinker who is not influenced by the senses. No important concepts were added after him, not even the term “evolution,” which, by the way, can already be found in Aristotle's writings and is perhaps even better described there.

We have already stated before that the New Testament contains everything. Specifically, it also contains the seed of mysticism, and we have seen how this seed has ripened and how an infinite number of treasures have been unearthed from the Gospels. Nowadays, we have theosophy; later there will be other spiritual waves, and new treasures will be found in the Gospels. The revelation of John concludes the future of the earth.

Today I have tried to show you how the liberation of the intellect was the first stage of Christianity. This is only one leaf, but others will grow on the mighty plant of Christianity, one after the other. The blossom will be the total beauty of the earth, renewed through Christianity, and the fruit will be the new world for which today's earth is the preparation.

As Christ taught, is still teaching, and will be teaching to the end, He can be found by those who seek Him.

• 32. The German noun forms Atem and Atmung mean breath and breathing, respectively, whereas the verb for “to breathe” is atmen.
• 33. The works of the Greek philosopher Aristotle (384–322 B.C.) became the basis of medieval scholasticism and had a decisive influence on Catholic theology.
• 34. Dionysius the Aeropagite is said to have been the first Bishop of Athens, Greece, in the first century A.D. Tradition has made him a martyr and Acts 17:34 tells of his conversion by Paul.

In general, Theosophy has only been known for a few decades, and yet it has always existed. Here we will talk in particular about how it meets the needs of our time. The word 'Theosophy' comes from the apostle Paul. He speaks of two kinds of knowledge: one related to the perception of the world and humanity through the senses, and one for contemplating the divine core in man. Through it, man ascends into the hidden spiritual world. Paul was called to work through his powerful word. In Athens, he established an esoteric school that was later continued by Dionysius the Areopagite, and from there the secret teachings that we have now spread. Although we cannot trace them in history, we do occasionally find inspired “bearers of these secret teachings. We see how they communicated the same to a few chosen disciples, giving rise to brotherhoods such as the Knights of the Holy Grail and, later, the schools of the Rosicrucians. It is the latter that will be the main subject of discussion here. Today we will talk about the nature of man as taught by the occult tradition.

Where does the knowledge of the spiritual worlds come from? There have always been individuals who were initiated, and in them what is in the spiritual worlds came to life. We do not perceive those worlds, but that does not give us the right to deny them; just as a blind person would be mistaken to deny what we tell him about his surroundings. In our midst live worlds full of beings, and just as the blind man can only see his surroundings if he is operated on, so we must, in order to perceive these higher worlds, undergo what I would call a spiritual operation, which is precisely the initiation. Spiritual science is a result of the life that the initiates led in these higher worlds through the organs of perception that developed within them [...]. We shall see later what is needed to develop these organs within us.

What does the initiate see? For him, the physical world and what is revealed by physiology and biology are only part of what he sees. Even the physical part of man, which comes from the mineral world, appears quite different to him; he sees higher things everywhere. We shall speak more precisely later about this spiritual origin of the physical world, which is the Logos, of whom it is said in the Gospel of John: “In the beginning was the Word, and the Word was with God.”

The first component of the human being is his physical body. This is permeated by the etheric or life body, which is the second link and is already supersensible. Man has it as well as all the kingdoms of nature, except the mineral kingdom, which also has it, but not individualized. In the Gospel of John, the etheric body is called “life” - universal life. We will see what happens to it when a person dies.

The third part is the astral body. In reality, a person does not just occupy as much space in space as his physical body needs. Beyond this, he has a larger one that is the carrier of pleasure and pain and the sensations that come to us in our daily lives. Only humans and animals have it, each for themselves, but not plants. It consists of a special substance called “astral”. Through our physical eye we perceive physical light, but the clairvoyant perceives through his spiritual eye a different light, of which the first is only the physical covering. This second light is the spiritual or astral light, from which the astral body is woven. This body resembles an egg-shaped cloud, in contrast to the etheric body, which exactly resembles the shape of the physical body. The Gospel of John says: And the life was made manifest, and we have seen it, and bear witness, and you will do the works that God has shown us. It is precisely from this light that the astral body is formed. Now comes the fourth link, which is unique to humans and makes them the highest of all creatures. Every thing has its own name that distinguishes it from other things; we can call it by its name because it is different from us. But the “I” is unique and the same in all people. Therefore, in reality we are one single “I”, and the difference between “I” and “you” is possible in all cases except this one. In this supersensible part of man the divine announces itself. But that does not make man a god. Man is only as a drop is to the sea; the drop is of the same substance as the sea, but is not the sea for that.

It was the I that spoke through Moses: “Ejeh asher ejeh” - “I am that I am”. It was the same I that the priests called “Yahweh-I-am”, the proclamation of God through the innermost being of man. The clairvoyant can observe how the “I” spreads throughout the world, into the non-self-aware human being—as the primitive man of the Lemurian period was—that is, into darkness. That is why it says in the Gospel of John: “The light shone in the darkness, but the darkness did not understand it.” Only gradually, as the “I” descends, will the darkness—that is, each individual human being—understand it. This understanding of the light coincides with the visions of the disciples in the school of Dionysius the Areopagite.

Now we come to a very ordinary fact of our life, which is very important and yet often ignored, namely waking and sleeping. When awake, man shows the clairvoyant eye all his bodies, including the ego, which sends out its rays like a star. In the state of sleep, however, the conditions change. While the physical and life bodies lie on the bed, the astral body and the ego move away. So-called unconsciousness sets in, joy and pain no longer take place. In the morning, the ego and the astral body submerge again into their physical tool.

Since every body is nothing more than a means of perception in relation to the sense organs, a person can perceive as many worlds – world revelations – as he has senses. But the clairvoyant lives in several worlds because he has developed the relevant organs to do so. For him, the spiritual world then becomes a reality.

Between life and death there is the same relationship as between waking and sleeping, but to a greater extent. We will discuss life and death in more detail later. Today, however, we will take a closer look at what happens at death. During life, under normal circumstances, the physical and life bodies always remain together. At death, however, the physical body remains behind alone, while the life body, the astral body and the ego move out, and the physical corpse dissolves into its elements.

The first sensation the dead person has is the feeling of expanding, more and more, and penetrating into his surroundings. It is a feeling of the greatest bliss to feel so united with that from which one was previously separated. The clairvoyant can experience it during life. One could compare this feeling to dissolving in the astral light, like snow [dissolving] in the sun. In the mysteries it was called: transforming into Dionysius. The dead person now has their own life before them like a panorama, because the life body, the carrier of memory, is now freed from the physical body, which obscured it on earth and only allowed imperfect perceptions. This panorama forms a single image that the dead person looks at objectively and impartially. Depending on the individuality, it lasts about as long as the person could stay awake in life. For thirty-six to forty-eight hours the dead person still drags his etheric body with him, and can therefore easily show himself to our physical [...] organs of perception. Then the human being discards his second corpse; the useful part of the life body is taken up by the higher limbs, while the rest falls away like dross. This fact explains the frequently occurring expression in the Bible: 'It was as if scales fell from his eyes'. Man takes something with him like an extract of his panorama, in which all his experiences are condensed. He takes this with him to a higher world; this world can also be reached by the clairvoyant.

Today we will continue to talk about what happens at death, when the human being enters into a new existence. We have already seen that the human being retains an extract of the life body, and we will see how important this extract and its absorption into the higher members is. Now we want to consider the astral body. It remains what it was before death, and retains all its good and bad qualities, its instincts, passions, and so on. What are the dead person's first sensations in their astral body?

When the life body, which still represented a connection with the physical world, has dissolved, the dead person, if he is not clairvoyant and has never risen above the circle of his own selfish interests in earthly life, will awaken after a first period of complete unconsciousness awaken in a painful state, in which he is aware that he is alive, but with the deceptive sensation of still having his physical body, just as a person still feels an amputated limb of his physical body and yet is aware that he cannot use it. On the other hand, however, the astral body, freed from the physical bond, vibrates in full power and strength, so that the person feels his urges, passions, and so on, to an increased extent, and suffers tremendously from not being able to satisfy them due to the lack of the appropriate tools. For the instincts are in reality inherent in the astral body and not in the physical body, and the astral body can only satisfy them through enjoyment. If, for example, a person is a gourmet, he retains the desire for fine food even though he lacks the palate. The same applies to the other sense organs.

Then there is the feeling of loneliness, which is caused by the fact that the person cannot perceive anything of the new world around him. But gradually he begins to perceive. First of all, it is auditory perception, because the astral world is eminently a world of sound. Then perceptions of light are added. It is important to note that while in physical life we see the things around us illuminated by light, in the astral life, on the other hand, man himself begins to shine like a small sun. When we observe him there, we see him at first as if shrouded in a dark cloud. This cloud is formed from that part of the astral body that contains the passionate elements and that must be shed at the end of life on the astral plane.

Life in the astral world usually lasts a third of the previous earthly life, although there are exceptions, for example for very intelligent people who are completely entangled in materialistic beliefs, whose life on the astral plane can last for centuries. It should be noted, however, that the perception of time there is different from ours. When the astral life is complete, the person leaves behind his third corpse. We are surrounded by such corpses, which hover around us and even penetrate into us. They are the ones that can be made visible through mediumistic powers or somnambulists at spiritualistic séances. The Christian religion calls life in the astral world “purgatory,” and in India it is called “Kamaloka”.

When we speak of supersensory worlds, we need not fall into the error of imagining them as spatial planes, as they are often called, one above the other. In reality, they are states of consciousness and different modes of perception in a single space. The length of time spent in Purgatory or Kamaloka depends on the intensity of the individual's desires and passions. It is a time of purification. Unfortunately, we do not always try to shorten it. However, those who are already capable of spiritual pleasures on earth will have a shorter Kamaloka. Artistic pleasures, such

the contemplation of Raphael's or Michelangelo's works of art, make life in the spiritual world accessible to us. But the same cannot be said of art that only seeks to glorify the physical form and has no uplifting effect at all. Furthermore, Kamaloka life is also shortened by noble deeds and by a life devoted to the search for truth and knowledge.

One peculiarity of the astral life, which is rarely mentioned in occultism, is that it runs backwards. At first, the initiate is completely confused because everything in that world is reversed and appears as if reflected in a mirror. So a number, for example 345, is read as 543. It is particularly disconcerting and confusing that this also applies to time, so that the past appears to us after the present as if it were the future. For example, you will see the chicken crawling back into the egg it came from. As for our lives, we go through it backwards as well, starting with the day of our death and ending with the day of our birth. In contrast to the panorama that the life body presented to us, however, the perceptions of the astral body do not leave us indifferent, and they are always accompanied by the feelings that go with them.

For example: If a person has died at the age of eighty and has caused another person pain when he was fifty, and if he has now reached his fiftieth year in his retrograde Kamaloka life, he feels the pain because he identifies himself with his victim.

But the same applies to experiences of joy. If a person did not experience joy, he would later find many obstacles in his path. But as it is, we learn that every evil must be made good. If this were not so, evil would never leave us, and union with God would be impossible.

In this way, then, we purify ourselves. And when we reach our childhood, we have come to the threshold of the heavenly world. This is what the Holy Scripture means when it says: Unless you become like children, you will not enter the Kingdom of Heaven. Through purification, the fog that obscured the astral body lifts, and it then shines in all its glory. The self with the purified astral body enters devachan.

Has it always been like that? We know that humanity lived on earth in a certain way during the Egyptian period, in a different way during the Indian period, and so on, and that our time is also quite different from the Greek period. So is there also a history for the other world? Yes, most certainly: the soul life of an Indian from two thousand years ago was quite different from ours. He had no interest in the physical world. For him, people, animals, plants, etc. were all Maya, a dream. He wanted to decisively deny this world, which was an illusion to him. During this life, he was already in the spiritual world, and after death he did not feel disoriented at all. But humanity has not retained this tendency to flee from the physical world.

The ancient Persians, taught by Zoroaster – not the one in history, but a much greater one – learned to love life and take an interest in the physical world, while the Indians only ever thought of Brahma behind the stars. Zoroaster taught that man must live and work here on earth, but at the same time direct his mind upwards. He preached that mankind must work the material, physical world in order to unite with the great spiritual aura of the sun. He called this Ahura Mazdao, later it was called Ormuzd.

Meanwhile, however, humanity lost its direct and conscious connection with the Primordial Light, and its life on earth – and also after death – darkened. This darkening was already very great during the Egyptian-Chaldean period and reached its peak in Greek times. The Greeks placed the center of life entirely in the physical world. If we look at a Greek temple, we see that it is harmoniously built according to spiritual dimensions. It can stand there, abandoned and lonely, and yet we feel that it lacks nothing, even if there are no people inside, because the deity to whom it was dedicated could dwell in it and truly did so, filling it completely. If, on the other hand, we look at a Gothic church, we really feel a void. The souls of the faithful are needed to bring it to life. Seen clairvoyantly, the Greek temple appears only as a black spot in its astral form. That is why people in those days could not bring anything with them when they passed through the gate of death; they were not at all prepared for life after death. The life after death was the realm of shadows for them, which they feared so much that they said: Better a beggar on earth than a king in the realm of shadows. Man found himself alone in the spiritual world at that time. In contrast, the astral form of the Gothic church appears quite different; it is completely luminous and offers the eye the point of connection between the two worlds. Let us now follow the story of the spiritual world.

After the classical period, an immensely important fact takes place in it, which all the great teachers of mankind had previously proclaimed. The seven great Rishis of India had said: Our wisdom reaches to a certain point, but no further. After this point comes an entity that will redeem humanity. Zarathustra also had an inkling of this entity, and Hermes [Trismegistus] showed the Egyptians a being who was ready to come - Osiris - and would come with a divine mission.

Before this important fact, which we will discuss later, took place, another, equally important one occurred, namely, the appearance of the Buddha six hundred years earlier. We know that he came from a royal family and that his attention was drawn to the suffering of humanity by seeing a sick person, an old person, and a corpse. In evil, in old age and in death, he saw only suffering; likewise in unsatisfied desire. The whole of life seemed to him to be suffering, so that he wanted to educate humanity to flee from life. He left his family, his relatives, his possessions and devoted himself entirely

the search for the path to this liberation. Thus the so-called truths of life arose in his soul. [But six hundred years later, with the great event of Golgotha, we see that everything has changed significantly.

What did a corpse on a cross mean for the new community? This corpse had become the true sign of salvation and bliss! Nothing like this has ever occurred in the history of humankind, and it happened only through the Mystery of Golgotha. If there had been a Hellscher when the Mystery of Golgotha was consummated and the blood of Christ ran from the five wounds, he would have seen how the Christ penetrated like an arrow of light into the realm of the dead and transformed it from a realm of darkness into a realm of light.

At that moment, the substance of the astral body of the earth received the Christ principle and began to shine; which is also what happens to us the more we approach the Christ. In the past, man brought nothing with him from the earth; now he can love life [because the human elements have been formed by the elements of Christ]. The clairvoyant sees nothing of the Greek temple on the astral plane, but he does see the Gothic church and the works of art by Raphael and Michelangelo, and so on. What he sees there is infinitely more beautiful and sublime than what is physically present here on earth. The same can be said of the Gospels and the Book of Revelation. When we experience them, we appropriate a large part of the spiritual world.

Later we will see how the dead in heaven live on in the light of Christ.

We have followed man up to the point where he enters the spiritual world. Let us now take a look at this world. This is not so easy, because the conditions in the spiritual world are essentially different from those of the physical world and we have no words to describe such things. Every language is shaped for the physical world, and because we are talking about supersensible worlds, we cannot use the usual language, but must use images. Nevertheless, the spiritual world can be compared to the physical world. Everything the latter contains – lands, seas, air – has its counterpart in the spiritual world. What 'earth is in the spiritual world contains what the physical world also has, that is, people, animals, plants, minerals, but as in a negative image. For example, a crystal has a certain form of physical matter filled in [on earth]. But in the spiritual world, this matter does not exist. In its place there is a hole, and what the clairvoyant sees as an aura around the [earthly] crystal is all that is present of the crystal in the spiritual world. It is the astral light, whose rays penetrate into the space corresponding to the physical part of the crystal.

When we observe a plant in the spiritual world, we do not see its root, but only the part of the plant that rises above the earth, especially the leaves and flowers. A rose, for example, shows reddish glowing leaves; the flower is transparent and has a greenish-yellow color. Of the animals, only the nervous system, which looks like a tree, can be seen. These animal figures in Devachan are quite fantastic when you think of them as a prototype [...] of a future stage of the animal kingdom as we know it. A horse, for example, shows the clairvoyant eye a colossal mass above the head. The elephant has an even larger head, as big as a house, and the physical body disappears completely from the clairvoyant's eye. The same applies, comparatively, to humans. All these forms together form what could be called the solid earth of Devachan, on which its human inhabitants walk.

In Devachan there are also things that can be compared to our seas and rivers, also running regularly. There too there is a unifying element that can be compared to the water here on earth: the unified life that, as on earth, also there animates all people, animals and plants. But there, on the spiritual earth, it works like a spiritualized element. The rivers can be compared to the regular currents of the blood, the seas to the blood reservoirs [...].

There is also a spiritual air, which is formed from the same ever-changing substance that forms our sensations, feelings and passions here on earth. Just as our air has storms and thunderstorms, so it is there. The storms there are the passions materialized here on earth. So, for example, when violent passions here on earth bring people to fight each other, the clairvoyant above in the spiritual world sees the battle of passions, while on the physical plane the physical battle takes place. Hence the legend of the battles in the air, as they were seen after the defeat of Attila. Just as we have the four elements in the physical world, so in the occult we have earth, water, air and fire, and in Devachan just as many realms. The realm that would correspond to fire is formed by what we create that is original. And next to it we also see the archetypes of what exists on earth. In reality, man brings something original from himself that he does not receive from the outside world.

Let us consider the moment in the history of human development when the first fire was created by rubbing two pieces of wood together, and then let us look at all the passions that arose from this discovery. Progress is due to this inventive activity of man. The archetypes of these human thoughts are the fourth element, which spreads throughout the whole devachan as “warmth”. Then there are further fields, which, however, have no correspondence here on earth, so that it is unnecessary to mention them. Man enters devachan with his ego, his purified astral being and the essence of the life body. What happens to him then? He is then irradiated by the light like a vegetal germ. Everything that surrounds him affects him like the juices of the earth and the light affect the vegetal germ. And just as the plant develops here on earth, so does the human being develop in Devachan, gradually transforming into another being.

What are the first perceptions in Devachan? [The deceased] sees various forms. First that of his own body, which is very different from our physical body. Furthermore, while we identify ourselves with our physical vehicle on the physical plane, in Devachan we clearly perceive the difference between our ego and its vehicle. We see the form of the latter like a drawing and understand that we have left it, risen above it and left it behind to form part of the earthly element of Devachan. The basic feeling is therefore this: 'I am I' and 'You are I', whereas before we also said 'I' about our body.

Around us we perceive pink currents of spiritual fluid, and we realize that there is a unified life in everything. This life gives us a more powerful conviction of the unity of all life than even the greatest religious feeling can give, and fills us with joy.

Then we become aware of the air: everything, love, hate, joy and sorrow, is visible there in its true form. Everything that lives hidden in the souls here on earth can be seen. What is down here hides everything behind a mask; seen from there, everything is visible and every soul is unveiled. A sensation similar to warmth or cold is produced in Devachan by perceiving the real form of the world of thoughts. Here on earth, thought is not a reality, especially not for the materialist. Only the spiritualist has an inkling of its reality. So what we understand here by thoughts is only a shadow in relation to the real essence of thoughts, which are true entities. There we move between real figures that are interwoven with our thought material. We have already said that man is like a germ there; this develops like a plant on earth and acquires limbs and organs. What kind of organs? Spiritual organs, that is, spiritual eyes and ears. The first sense to open is sight. Hearing follows. When the sense of hearing is developed, the person, who was previously in absolute silence, will begin to hear the harmonies of the spheres, as Pythagoras spoke of them. Music, the spiritual Word, or as the church calls them: the choirs of angels.

Just as a plant bears fruit when its cycle has run its course, so too does a person in devachan reach a point of maturity. On the whole, the stay in devachan lasts a long time. Once that person has reached the point of maturity, he returns to earth with what he had brought with him in his astral and etheric bodies as a result of his own experiences.

The teaching of reincarnation can be found in all religions; nevertheless, it has been little emphasized in Christianity for two thousand years. But the Christ talked about it with his apostles. He took three of them with him to the mountain and made them clairvoyant for the moment. The past appeared to them as the present, and they saw Jesus between Moses and Elijah. Then they said: How is it [possible] that Elijah is here, while he is yet to come? But Christ answered: Elijah has already come, but you have not recognized him; John the Baptist was Elijah, but say it to no one until the Christ shall be lifted up by men. - We shall see later why they should keep it secret.

If we follow the development of man from birth, we see that his physical body is formed from the physical world and changes with each embodiment, while the actual essence of man always remains the same for all embodiments, including the life in heaven between two embodiments. What happens to the connections we make during this life, which is so short compared to the one we spend in the spiritual world? Do we find our loved ones in devachan? The answer of spiritual science is a definite “Yes!”

Yes, we find them again, and in a much more intimate way because the physical obstacles are removed. Take, for example, a mother with her child: In the beginning, the relationship was simply physical, bodily; later it becomes more and more spiritual, and it is this spiritual and soul bond that lasts. Nothing of what has been spiritually bound is lost, and we can find the loved one again, even in the last incarnations. The incomprehensible affection people feel for each other, the strangest encounters point to previous connections.

Let us now return to what we have called the history of the soul's states after death. We already mentioned the Mystery of Golgotha and its real and great significance in the realm of the dead as well. Before the appearance of Christ on earth, the soul went through the fire of purification in Kamaloka after death, and when it came to the threshold of the spiritual world, a guide met it. In ancient times this guide was one of their ancestors, followed by an even older one, and so on until the most ancient was reached, the progenitor of the race or people. This fact explains the expression in the Old Testament: to unite in Abraham.

In Egyptian mythology, these guides were called the 'Forty-two judges of the dead' and their mission was to lead the dead to the gates of paradise. From there on, the soul was considered mature enough to continue on its own. In every era and among every people, we find a particular type of such guides. In addition to the ancestors, the great teachers of humanity appear as guides, such as the Rishis, Krishna among the Indians, Zarathustra among the Persians, Hermes in the Egypt of Moses, Buddha, Lao-Tse among the peoples concerned. They are the great initiates who shortened the path for people so that they did not have to go up the entire succession of ancestors step by step.

Through the appearance of Christ, His light has become the guide of the soul. He comes to meet them and accompanies them. In pre-Christian oriental wisdom, there are two paths. Those who were not ready for the teachings of Buddha, Lao-Tzu and so on, had to go up the entire path of the ancestors, the so-called “Pitriyana”. The others, who had entered into a living relationship with a “master” in their lives, were guided by him on the path of the gods, the so-called “Devayana”. But Christ gave a single, common divine path for all those who enter into a living relationship with him, and this path will one day unite them in a great brotherhood. All other paths will merge into this one Christian path through ever-increasing realization.

Let us now compare the path of Buddha with the Christian one. Buddha saw above all the suffering, misery, pain and so on in life and preached that one should quench the thirst for existence. Six hundred years later, Christ Jesus came, and through the Christ impulse, humanity recognized its task on earth. The more the Christ principle penetrates into us, the more we recognize that growing old means “growing” and that the illnesses are “trials”. The Christ principle even overcomes the illnesses because it rules over matter. This property will be recognized more and more by people, and they will be able to use it to eradicate the illnesses. Death brings us closer to the Christ, and through its attraction the Christ principle in us will grow more and more in the following incarnations until we can see the mighty Christ of the Revelation, who redeems everything.

The power of Christ unites souls and destroys the expression that says separation is suffering, because through it no more separation is possible. Even that which we did not love before, we will feel as one with us, without the slightest nuance of opposition or antipathy. Furthermore, it will not be a cause for “longing”, not only because the Christ principle teaches renunciation, but also because in the end there is the feeling of complete satisfaction, which excludes all longing. Christ said, “I am the Way.”

This evening we will speak of sin, original sin, disease, and so on. First, let us look back at the past and then let us envision the future. Before our time, we have the time of Rome and of Athens, which was preceded by the Egyptian-Chaldean time; further back, the actual historical documents are missing. For the even older epochs, we have two sources from which we can draw information: the old religious teachings, if one knows how to decipher them, and the retrospective images that the clairvoyant consciousness can see. We want to talk about the latter. Everything on earth is subject to the laws of evolution, and this applies in a very special way to the human soul life. In ancient times, the life of the soul was different from the present soul life. In the prehistoric age, people in Europe, Asia and Africa had a soul life that was quite different from today's human soul. When we look back thousands of years, we find that the ancestors of today's humanity had a much broader spiritual outlook than we have now. They did not have the intellect that enables us to read and calculate, but they did have a primitive clairvoyance and, in addition, an enormous memory, of which ours cannot even give a pale idea. We will see how this was possible. To give you an idea of how the world appeared to them, I will say, for example, that when they woke up in their day-consciousness, they saw everything as if surrounded by an aura. A flower, for example, appeared to them surrounded by a circle of light similar to the one we see around lanterns in the evening mist. During sleep, however, these people could perceive spiritual entities in reality. Gradually man learned to see the outlines of things more distinctly. At the same time, however, the conscious intercourse with the spiritual world and the entities in it became less and less, until it finally ceased altogether when the ego individualized itself in each individual being. Before this individualization, people were not separate from each other.

The earth also had a completely different configuration in those times than it does now. Humanity lived in different areas - continents - and our ancestors lived on a continent that is now occupied by the Atlantic Ocean. Tradition calls this continent Atlantis. The disappearance of this part of the world is told in the myths of all peoples, and the legend of the universal flood refers to this. The Atlantean civilization was magnificent, and with its demise, humanity lost many important insights that it must now laboriously regain. Just as we know how to use the forces hidden in fossil plants - coals - for trade and industry, so the Atlanteans knew how to use the driving forces in seeds, for example, to move their airships, which moved a little above the ground, in that air, which was much denser than ours.

Let us now look at the physical organism of the Atlanteans. It showed a significant peculiarity, namely that the etheric body was not completely similar to the physical body and that the etheric head protruded beyond the physical head. This peculiarity is precisely connected with the clairvoyant abilities of the Atlanteans, with their extraordinary memory and their magical powers. The etheric head had a special point of perception [...]. In the course of evolution, this etheric head retreated more and more into the physical head, thereby changing the profile. Now, at the point in question, we have the organ whose development will give humanity back its clairvoyance: the pineal gland. Thus, the clairvoyant power of the Atlanteans gradually disappeared, along with their tremendous memory and magical powers, and our ability to think and count developed.

If we go back even further, we find other catastrophes. Entire continents were destroyed by fire. Our present-day volcanoes are the last remnants from that era. The continent that perished at that time is called “Lemuria” and was the area that is now mostly occupied by the great ocean and the Indian Ocean. The inhabitants of that continent had a form that was very different from ours, which would even seem grotesque to us. Their physical and astral bodies were different. The crown was open, and the rays of light penetrated into this opening, so that the head was surrounded by a radiant aura and the people looked as if they had a lantern on top.

The body was huge and formed by a fine, almost gelatinous substance. We see the last hint of the Lemurian crown on the head of a newly born child, namely the small opening at the top, which remains open until about a year old. or something:maehr.

At that time, man was not independent at all; he could only do what was inspired by the spiritual powers in the midst of which he was, so to speak, embedded. He received everything from them, and he acted as if driven by a psychic instinct. This revealed the power of spiritual beings who had not descended to physical incarnation. These beings were not well-disposed towards humanity and influenced it in such a way that it gained the independence it lacked. According to the divine plan, humanity was to achieve this independence securely at some point, but these beings brought it about earlier. Together with the other forces, they slipped into the astral body of the person who had not yet entered into a close relationship with his or her essence, and gave the person a kind of willpower that, because it was only astral and not guided by reason, enabled him or her to do evil. These forces are called the luciferic forces. As we can see, the influence of these forces has a good and an evil side, because on the one hand they seduced humanity, but on the other hand they gave it freedom.

Our present consciousness comes from the clairvoyant consciousness, and we find the latter more and more developed the further we go back in human evolution. The Lemurians could only perceive spiritually. For example, they perceived neither the shape nor the color nor the external characteristics of a flower. They saw a luminous astral form that they perceived with a kind of inner organ. According to the divine plan, human beings were not supposed to have begun to perceive with the external sensory organs until the middle of the Atlantean period. But the luciferic forces caused this fact to occur earlier, while human instincts were still pure. This is what the “fall of man” consists of. The religious records say that the serpent opened the eyes of man. Without the interference of the luciferic influence, the human body would not have become as solid as it is now, and the Atlantean humanity would have seen the spiritual side of all things. Instead, man fell prey to sin, illusion and error. To make matters worse, towards the middle of the Atlantean period, the influence of Ahrimanic forces was added. The Luciferic forces had worked on the astral body, whereas the Ahrimanic forces worked on the etheric body, especially on the etheric head. As a result, people fell into the error of regarding the outer physical world as the true world. “Ahrimanic” comes from Ahriman, the name given to this principle by the Persians. Zoroaster spoke of him to his people and said that they should beware of him and strive for union with Ahura Mazdao - Ormuzd. Ahriman is the same as Mephistopheles and has nothing to do with Lucifer. Mephistopheles comes from the Hebrew word: Me-phis-to-phel, which means “the liar,” “the deceiver.” Satan in the Bible is also Ahriman and not Lucifer. The ancient Atlantis was gradually destroyed by floods over the course of centuries, and the remaining inhabitants retreated to areas that were spared from the catastrophe, in Asia, Africa and America. The first area in which Atlantean culture developed further was what was later called “India”. There, people retained a clear memory of their former clairvoyance and of their vision of the spiritual world. It was not difficult for their teachers, the Rishis, to draw their attention to the spiritual side of the world, and initiation was an easy matter. Clairvoyance was never completely lost, and until Christ there were always clairvoyants. We see a remnant of this primitive clairvoyance in mythology, the core of which refers to beings who really lived, such as Apollo, Zeus and so on. Although, as we have said, the Ahrimanic influence had its beginning in the Atlantean epoch, it did not assert itself fully in Humanity until later. The ancient Indians were sufficiently protected against him, and the physical world was never anything but Maya, illusion, to them. It was only in the epoch of Zarathustra, the original Persian, that the physical world began to have a value for people, who thereby fell prey to the power of Ahriman. In this way, Zarathustra's admonition, of which we have already spoken, becomes clear to us.

Thus the evolution of humanity continued until Greek times. Then another power approached man, which began to drive him up again to the spiritual world from which he had been driven out, so to speak, since the Lemurian time. The new power was the Christ principle, which entered into Jesus of Nazareth, permeating his three bodies - physical, etheric and astral. When the human soul is completely filled with the Christ principle, the Ahrimanic and the Luciferic forces are conquered, and through this principle a reversal in evolution takes place. But the Christ could not have influenced people if his appearance had not been proclaimed to them long beforehand. But he has always guided them inwardly; we see this in the magnificent images in which people were prophesied that he would come. Otherwise, who would have given them the strength to form such powerful imaginations?

A great change takes place in the physical, etheric and astral bodies of humanity through the incarnation of the Christ, just after the Mystery of Golgotha has been accomplished, when the blood flows from the five wounds and the Christ penetrates into the lowest realms. His etheric and astral bodies multiplied like a seed, and the spiritual world was filled with these images. So that, for example, in the fifth, sixth, and seventh centuries, those people who had reached a sufficient degree of development were incorporated at birth with such an image of the Christ-incarnation of Jesus of Nazareth. The person in whom this participation in the etheric body of Christ is most clearly evident is St. Augustine. The great significance of his life can be attributed to this fact. From the tenth century until approximately the sixteenth century, the astral body of Christ was embodied. We have to thank this for the appearance of people like Saint Francis of Assisi and the great Dominicans, full of humility and virtue, who reflect the great astral qualities of Christ. That is why they had such a clear image of the great truths within them, which they practiced in their lives, in contrast to Augustine, who was never free of doubt and always argued between theory and practice. Among the great Dominicans, special mention should be made of Saint Thomas, in whom the influence of the astral body of Christ was highly developed, as we shall see later. In the sixteenth century, the time began when the images of the Christ-I began to weave themselves into the ego of individual individuals. One of these was precisely Christian Rosenkreutz, the first Rosicrucian.

It is thanks to this fact that a more intimate connection with Christ has become possible, as revealed to us by esoteric teaching. The power of Christ will make man ever more perfect, will spiritualize him and lead him back into the spiritual world. Humanity developed its reason at the expense of clairvoyance; the power of Christ will enable people to learn and ascend here on earth with what they have acquired. Man comes from the Father and the power of Christ leads him back to the Father.

Yesterday we described the path of Christian initiation and saw how tremendously difficult it is, so difficult that from the first steps it requires a separation from daily life. Therefore, in our time, life is not compatible with that path. Because of this, the occultists of the thirteenth and fourteenth centuries saw the need to create the possibility of making the path of initiation more accessible. Already in the sixteenth and seventeenth centuries, the concepts of humanity had changed, as was particularly evident in the time of Copernicus and Galileo. The path therefore had to be in line with the new ways of thinking, especially with the natural science that was developing at the time. The Rosicrucian path accommodated this necessity. It leaves no question unanswered, be it in the field of religion or in that of science. This initiation reveals to us the deepest depths of biblical wisdom and empowers us to meet all the demands of modern life. This path is named after the founder of the Rosicrucian school, Christian Rosenkreutz, whose true name, however, is known only to the initiated.

The Rosicrucian path is different from the Christian one, although it has the same goal. Let's take a look at what it consists of. It consists of deeds and actions in the innermost part of the soul, so inward that other people need not notice them and they can easily be accomplished between all the ordinary pursuits of life. These are purification exercises that help a great deal, and they are:

1. concentration of thought,

2. initiative of action,

3. balance in joy and in suffering, 4. positivity in spiritual life,

5. impartiality of judgment,

6. carrying out all the above together in harmony.

The main condition is the constant repetition of such exercises. The result is the transformation of the etheric body, which is the carrier in which all our habits, which we owe to repetition, are, so to speak, registered. The plant, for example, which already has an etheric body, shows us this law of repetition by constantly producing new leaves; whereas where the plant's astral body is, this law fails.

The necessity for repetition also applies to human beings in relation to their higher development. Mere intellectual comprehension is not enough to transform the etheric body. This is the basis of the effect of religious exercises, in which repetition is always considered for the esoteric life. That is why, for example, the Lord's Prayer is repeated several times; and it is not enough just to understand it.

[First exercise:] Let us now describe the first exercise, that of concentration. We choose a time and place when our mind is at its calmest and begin to think about some random object. The object must be chosen by ourselves and should preferably be without suggestive properties, that is, be uninteresting, for example, a pin. Our thought must remain fixed on the pin, even when all possible concrete forms of the pin are considered, as are all the concepts that relate to it. Only the image of the pin should be held. This exercise must last five minutes, and the most important thing about it is not the object that is thought of, but the strength with which it is thought. The object of concentration can therefore be different every day, and can even be changed several times in one day.

Second exercise: initiative of action. You decide to perform some action at a certain time of the day; the more insignificant, the better, when you are sure not to be disturbed. For example, you say to yourself: “This time tomorrow, you will put a chair in that corner, and nothing will stop you from doing it.” Repeating such small actions develops a strong will in a short time.

Third exercise: balance and impartiality. The esoteric disciple must be able to control desire and suffering, suppressing the involuntary automatic laughter and crying, and being as little as possible elated or saddened to death. Of course, this does not make one insensitive. On the contrary, the student must become more and more sensitive and understand all levels of suffering and joy, but in everything he must always remain master of himself.

Fourth exercise: The positivity of the soul, that is, the nature of thinking and feeling, to seek in all things that which is good, beautiful and useful, even if it appears to be the opposite. Even in a madman, one can still find the divine spark of reason. To seek the truth in a world of error does not mean to become uncritical, but to take criticism so far as to discover what other people usually miss. In a Persian legend, we have an example of such positivity as understood by Christ. As he was traveling with his disciples, they saw the carcass of a dog in advanced decomposition. The apostles turned away in disgust, talking among themselves about the hideous sight. Christ, on the other hand, stopped in front of the carcass and pointed out to his disciples how beautiful the dog's teeth were.

Fifth exercise: Impartiality of judgment. This means giving up the absolute in personal opinion and always being prepared to change it when it is reasonable to do so. We must always be willing to learn something new, whether it comes from a child or a blade of grass.

[Sixth exercise:] Once you have practiced each of these exercises for a month, you should try to perform all five in harmony during the sixth month. This harmonization, by the way, must already begin gradually in the second month if the performance of the second exercise is not to detract from that of the first. In the third month, one should also do the first two exercises and continue in this way as far as one's daily duties permit. These exercises must act on the astral body; the impression made on it must be so strong that it retains it until the state of sleep when it is separated from the physical body. The training of the Rosicrucian must enable him to think without external stimulus. He must be able to draw the stimulus to think from within himself, so that the thought depends more and more on his will and is not simply produced by circumstances. These exercises gradually enable us to direct our attention to the facts of the supersensible world, the knowledge of which is the main thing in occult teachings. Many regret that Theosophy always speaks of worlds that are not accessible to ordinary perception, while science, on the other hand, proves everything it teaches. However, elementary Theosophy has always had this transcendental character in all occult schools.

Anyone who has understood the theory and tests it in life will see how everything fits together. Incidentally, there is an even higher stage, which is described in my “Philosophy of Freedom”. I apologize for quoting myself. But this book contains a sequence of thoughts, each of which follows from the one before in such a way that you could neither put one in the place of the other nor remove one from it.

The second stage is that you achieve the so-called “imagination” through a very special contemplation of yourself. One imagines pictures in the mind's eye, to which one devotes one's full attention, thereby awakening the imagination or imaginative consciousness. Again, at this point, a conversation takes place between the master and his student. The master says: See how the plant has its root in the earth, how it unfolds leaves and flowers; feel how it grows and how it has its juices within, and then look at the human being and learn to understand the difference. The plant is unconscious; but in man everything is reflected back as pleasure and suffering in varying degrees. In man, the red blood flows as the carrier of passions and instincts, while in the plant the chaste green sap moves, the passionless chlorophyll. Experience this! Then look to the real ideal of the future, when man will have transformed himself and his blood will have become as pure and chaste as the sap of the plant. The rose can serve as a symbol of this transformation, in which that which is green below turns red above without losing its purity and chastity. Feel this development towards ever higher levels! Feel further what is meant by the words: “Die and Become!” All passions must be overcome, and the red blood must become pure again. You see all this in the Rosicrucian symbol: in the black cross the death and in the seven roses the signs of the higher becoming.

In Jesus, the blood had become so pure that, according to legend, when the blood flowed from the five wounds, bees settled on the wound on the side and absorbed the blood, because it had become so pure that honey could be made from it, as from the pure blood of the plant. The main thing is to immerse yourself imaginatively in the imagined image, not just to imagine an image. The same applies to all symbols, for example the Key of Solomon: above is a white flying dragon, below is a black one that dies.

Through conscientious practice, one comes to wake up in the morning with the awareness that one has spent the night in a world of symbols. It is like emerging from the depths of the sea into the light, and the darkness brightens.

Then comes the third stage, the “reading of occult writing”. The images present themselves to the imagination, and it is no longer possible to think of deception. These images are the language of the higher beings: angels, archangels, seraphim, thrones and so on. Thus we experience the world of spiritual beings. From the real image, we learn to distinguish imagination through the effect it has on us. For example, the image of a glowing iron will never burn us like the glowing iron itself; and even though the image of a lemonade makes our mouths water, it will never quench our thirst. Through the imagination exercises, we learn to read the occult writing, and that is a significant step forward.

Then comes the fourth stage: the “preparation of the philosopher's stone”. This term might make you laugh when you think of the many ancient prescriptions that refer to it; but we know what it is about. Let us look at the plant again. Man inhales oxygen, accumulates carbon, and exhales carbonic acid. The plant, on the other hand, inhales carbonic acid, retains the carbon, and releases the oxygen, which man can use again. The breathing process of the plant, although considered unimportant as described in science, is of great importance in occultism. Because everything in the world is determined and ordered according to a law of harmony, the Master prescribes a rhythmic breathing method for the disciple, which we can only hint at because it belongs to the realm of esoteric teaching. The breathing process is arranged in such a way that the person processes carbon, as the plant does, so that here we actually have the purification and transformation of the blood, which is thereby made more plant-like. Carbon is the philosopher's stone. And here we have its preparation in broad strokes: the human being is the retort, learning to become a plant in the higher sense. But only those who can understand it in this higher sense learn it, and not those who would only seek a new source of material benefit in it.

Let us now turn to the fifth step. The Master says to the disciple: “Learn the connection between the microcosm and the macrocosm!” Everything that surrounds the human being in the outer world is contained within him. We can, for example, mention the connection between the eye and the sun. If you abstract from everything external and concentrate solely on one point of the eye or the heart, then you understand the effect of the sun in the cosmos, because the solar substance is found in the eye and in the heart. Thus the disciple learns that the sun gave him the eye and the heart, just as he has different parts of the brain from the moon. In this way, the disciple gradually penetrates into his surroundings.

Now we come to the sixth stage: the disciple no longer thinks, let us say, of the heart, but of the forces that gave it to him, and so he does with all things. In this way one penetrates into the soul of things and experiences their unique life. For example, one would think that if one tore a leaf from a plant, it must feel pain like a body from which a finger is torn. But no, it is not. The plant enjoys being picked or burned or cut with a scythe. Nothing is more beautiful to see with the clairvoyant eye than at harvest time, when plants and flowers voluptuously enjoy the cut of the scythe. On the other hand, the plant suffers when it is pulled out of the earth by its roots. On the other hand, it is a pleasure for a stone to be split apart instead of being walled up with other stones to form a building. For salt, for example, being dissolved in water is a pleasure, whereas the crystallization process is suffering. In ancient times, the whole earth was embedded in water. Gradually it solidified, and it was born as if from the pains of the soul of the stones. We walk on fossilized suffering, as on the other hand, from their spiritualization, their bliss will arise. Paul said: Every created thing must pay for its birth with pain.

We have now reached the seventh stage, that of “bliss, which is inexpressible in human words. It provides the solution to the mystery of Christ.

As we can see, for this upward Rosicrucian path, one need only enter into oneself and at the same time remain in one's everyday life.

Notes from the lecture

Last year, I had the pleasure of giving a few lectures here on the subject of theosophy, and it gives me great satisfaction that, during my travels through Rome this spring, I am able to give three lectures here with the permission of our esteemed Princess. These three lectures are intended to shed light on what is called in the theosophical sense “spiritual knowledge of the world”, from a somewhat more inward perspective than was the case in last year's introductory course, and, I believe, rightly so.

Theosophy, or, as it could also be called, “spiritual science”, is something that is still widely misunderstood in our time from various sides, especially from those who are based on a particular religious belief. Now, spiritual science is in no way opposed to this or that religious belief. In relation to religions, it can only have the sole and exclusive task of leading to a deeper understanding of religious truths. So that one may well say: Not the slightest thing can be taken away from anyone in the world in the way of their religious convictions through spiritual scientific knowledge. It is so often misunderstood that spiritual science is fundamentally based on a completely different ground than any religious creed. It is based on purely spiritual science.

This brings us to another form of resistance that is often encountered by spiritual science today, and which is expressed in the claim that it is unscientific, fantastic and dreamy. However, anyone who has studied the spiritual scientific movement of the present day will soon realize that spiritual science touches on a completely different field from that of external science. While the latter deals with the things of the outer, sensual world, which can be grasped with the physical senses and the mind, it is the task of spiritual science to explore the realm of the spirit that lies behind the sensual world and is closed to our normal consciousness. The way of thinking, the ideas and concepts with which the exact science approaches the world of the senses and spiritual science approaches the spiritual world are exactly the same. There are only two reasons why spiritual science differs in principle from the other sciences. Firstly, because it is comprehensible to every human soul in that it considers things that every human heart must actually ask about at every hour of the day. The subjects of spiritual science are universally human, and there is hardly a question in the human soul to which spiritual science has no answer. In a thousand and one cases, people need the comfort that spiritual science has to offer them, and they need the hope and confidence that spiritual science gives them for this life and for the future.

The other reason is that, while the other sciences require the 'acquisition of prerequisites, spiritual science knows how to speak to everyone in a way that is understandable if they just make an effort to understand its language. And when it is said so often that it is difficult to understand, it is only because people approach it with prejudices and self-made obstacles. The difficulty lies not in its language, but in our way of thinking.

These three lectures will now be given: today on the nature of man himself, tomorrow on the nature of the higher worlds and their connection with ours, and the day after tomorrow on the course of human evolution and on the intervention of the high great personalities who are involved in our spiritual life.

The essence of man can only be grasped if one is able to grasp it from the spirit. Just as the human being is built from the sensual world in terms of his outer, bodily form, so he is formed and built up as a spiritual and soul being from the supersensible world. Thus, only a science that looks to the regions of the spiritual world can penetrate to the true nature of man, and we must agree from the outset on how to arrive at such knowledge of higher worlds.

This can only be briefly hinted at here as an introduction. With the senses and mind that man relies on for his external life, we never really come close to the spiritual world, no closer than a blind person comes close to light and color. But just as a world of light and color breaks into the soul of a person who was born blind and has been successfully operated on, it is also possible for the spiritual organ of perception, the spiritual senses, to open and for the person to experience the great moment that, on a higher level, means the same as the moment just characterized for the blind person. It is possible that soul and spiritual powers, which lie dormant in the ordinary consciousness, are awakened and that spiritual powers, which represent a spiritual eye or a spiritual ear, are brought out. At the moment of awakening of the higher senses, a world of spiritual facts and spiritual entities breaks into our soul, just as light and color appear to the newly sighted man born blind. We call such people, who are able to see the spiritual worlds and to explain the reasons for our existence from them, “awakened” or “initiated” people. They can then communicate to others what they have recognized, and if they have understood their task aright, they will express it in such a way that everyone's reason and intellect can understand it. For an understanding of spiritual science or theosophy does not itself involve spiritual research, but only an experience of it.

It will be briefly indicated how these higher abilities are acquired in man. One has first to learn to artificially induce a certain moment that occurs naturally every day. It is the moment of falling asleep, when man passes into a special state of consciousness. What happens at the moment of falling asleep? We notice how all our passions, desires and perceptions, which flood up and down in us throughout the day, gradually come to silence, external impressions cease and sleep sets in for normal people. Now we know nothing more about ourselves and perceive nothing more of the environment. So in this moment, when we separate ourselves from the external world, unconsciousness sets in. Now, anyone who wants to gradually come to initiation, that is, to be initiated into the higher mysteries, must learn to artificially induce this moment of the disappearance of external impressions. He must be able to evoke a state within himself that is the same as the lack of impressions when sleeping, where neither color nor warmth nor sound is perceived by the soul and it feels neither suffering nor joy about anything in the external world.

But the disciple must not only be able to induce this state completely consciously, but he must also be just as conscious as he is during ordinary daily life, even though his soul is empty of all external impressions. Into this emptiness of soul he must now fill certain ideas and feelings, which do not come from outside, but are awakened within the soul itself. Through strong will and out of its own power, the soul must be able to evoke certain feelings, sensations, and volitional impulses that must be stronger than anything that can come from outside. This state is that of meditation. If the meditant were to develop only these two abilities within himself, he would soon experience something internally like an earthquake-like tremor; to avoid this, he must learn to maintain the greatest calmness of soul. He must be able to experience the strong inner impulses during meditation with a soul as smooth as the sea in complete calm.

These are the three conditions for the person to be initiated: firstly, emptiness of the soul from all external impressions; secondly, richness of the soul in inner perceptions; thirdly, complete calmness of the soul. Those who have the stamina to train themselves in this way will experience a great, powerful moment, perhaps after just a few months, perhaps only after years. The spiritual senses will open to him and he will exclaim: Oh, there is something quite different in our world than I have known so far. Until now I only saw what my mind could combine, but now I see that there are spiritual facts and spiritual beings in the same world and that there are worlds that can be described as hidden worlds.

From this sublime moment on, the disciple becomes a researcher in the spiritual worlds and is then able to recognize for himself what is to be outlined here with regard to the nature of man. Today we will speak of the following states and experiences of the soul, which must interest everyone deeply and which we can describe as the state between waking and sleeping and what is called life and death. We have already hinted at the external state of waking and sleeping and now we want to go into the inner state in more detail. It would be absurd if we, with our ordinary minds, were to try to present it as logical that the actual inner being of a person disappears when they fall asleep, as soon as external impressions cease, and then, so to speak, rises again in the morning. This cannot be the case, and only someone who wanted to indulge in absurd ideas could believe that the inner man perishes in the evening and rises again in the morning.

But is that the inner, real man, what we see with our physical eyes lying in bed as a sleeping body? No one would want to claim that. Now, the one who follows the transition from waking to sleeping with ordinary consciousness can, of course, notice nothing other than that the physical body gradually enters into a motionless state. But the one who has developed his spiritual eye through the means just characterized perceives how the inner, spiritual, actual human being rises out of the physical body. Just as the outer sight of the one falling asleep is different for the seer than for the normal person, who is only able to perceive with the physical eye, so too is the state of sleep itself fundamentally different for the two. While the man without clairvoyance falls into unconsciousness, the seer remains conscious when falling asleep, for he has sensory organs developed in his soul body, which rises from the resting physical, for perceiving the spiritual world.

We will now try to characterize this spiritual world, in which the person who has become clairvoyant rises, in brief lines. The perceptions he has are initially limited to the time when his physical body is asleep. However, with constant practice, he will be able to switch off the physical senses at any time of the day, as soon as he wants, and see spiritually without leaving his body. A big difference is immediately noticeable when we look at this bouquet of roses with seer's eyes, for example. Suddenly we can no longer say: the bouquet of roses is in front of me, I am here and it is there, as we can say in our normal waking state. In the spiritual world, the difference in space, the here and there, completely loses its meaning, and we are no longer in front of the bouquet of roses with our consciousness, but inside it. In the spiritual world, the spiritual consciousness feels itself in the entity, in the fact; the clairvoyant person pours himself out into the object he perceives. His inner being, as it were, penetrates the skin of our physical body and becomes one with all that he sees around him in the spiritual world. What is it that pours out into the environment at night and what feels tied up during the day within the boundaries of the physical body? It is what we summarize in the little word “I”, of which the person in normal daytime consciousness says: It lives in my body. The clairvoyant consciousness feels this “I” poured out into the entire outer world that it can reach. We may ask: Where is it then? — There is only one answer to this: Fundamentally, the seer's I is everywhere it perceives.

This path into the spiritual world is the same as that taken by everyone who is not clairvoyant when they fall asleep, except that they are unconscious when they do so. Thus each of us lives alternately, while awake, in the physical body, our microcosm constrained, and asleep, expanded into the vastness and united with the great world around us, the macrocosm.

Why, we might ask, must we fall into unconsciousness? The reason for this is that today's human being is not yet mature enough to do so, and his ego could not bear to consciously flow out into the universe. We can get a rough idea of the process by using a visual image: let us imagine a large pool of water into which we drop a small drop of a colored liquid. We see how the drop dissolves in the surrounding water and becomes less and less visible as it spreads. The human being experiences something similar in his ego, which, like a droplet, has to expand into the whole spiritual world. Today's human being could not bear to dissolve consciously in this way and must pay for this admission to his spiritual home with unconsciousness. What would happen to him if he were to expand into the spiritual world in full consciousness without occult preparation? We can best visualize this if we think of the ego as having only as much strength as is needed for limited perception on the physical plane. By extending itself beyond the bodily limits, it loses strength, like the drop loses consistency, and its perceptions would fade more and more the more it extends, until it would finally have the horrible feeling of floating over a bottomless abyss in deepest darkness. We have to think of the ego not only as a force, but also as a feeling and sensing being, and can therefore form a vague idea of the impression of being lost in nothingness. Therefore, one of the most important preparations for anyone who wants to penetrate to the clear-sighted consciousness is to acquire fearlessness. It is an essential part of the spiritual researcher's training that many opportunities be brought about for him to test his equanimity and steadfastness. A man who has not had thousands upon thousands of opportunities to face those events that would otherwise terrify and horrify him, and to say with a calm soul: “I am facing the most terrible danger, but I know that my situation will not be made any safer by my fear, but it will by taking bold action,” is not yet sufficiently prepared. In the old mysteries, of course, it happened that the person to be initiated was consciously led into the macrocosm, even if his ego did not yet have full strength, but the initiator always had to be with him in order to be able to help him in time. This kind of clairvoyance, as achieved in the old secret schools of Europe, is called ecstasy. For our present stage of development this method is no longer suitable, and in its place another has come which we shall now speak of. It is the Rosicrucian method.

As has just been said, in the old mysteries the disciple was under the supervision of his teacher, who had to prevent the emerging self from completely dissolving and falling into unconsciousness. This ecstatic absorption was achieved by the strictly regulated cultivation of certain feelings, which one also has in everyday life. The ancient method was to link these feelings to those that people still have today, albeit to a much lesser extent, when the seasons change. When, for example, the pupil stepped out into the fresh spring landscape and saw the young grass and the first flowers sprouting from the melting snow, when he saw the resurrection from hibernation all around him, when he felt the and the dry, leafless trees sprouted new buds under the awakening touch of the warm sunlight, then he had to feel this resurrecting life within himself and surrender to it with all his soul in deepest meditation.

Through constant repetition, he was then able to intensify this feeling to an unimaginable degree. You must, the initiator told him, be able to ignite this joy and this confidence and this zest for life in you with such power and such vibrancy that the earth itself would feel it if it had consciousness.

Likewise, the student had to learn to feel the melancholy in autumn, he had to let the dying off all around him take effect on him, he had to feel how forests and meadows lose their leafy decorations and life withdraws into the lap of the earth. With her, he had to be able to grieve for her children. Likewise, he had to experience the other seasons and especially the winter and summer solstice within himself.

This may appear to be only hidden everyday life, and yet it is not so, for the esotericist of ancient and modern times has to create these feelings in complete silence of soul, excluding all external impressions in his deepest inner being. Those who had learned to feel in this way experienced after prolonged practice - and this is still the case today - what was called in the ancient mysteries: The vision of the sun at midnight. The earth became transparent and through the fading physical form one saw the spiritual that lay beneath it; instead of the physical sun, one beheld the great spiritual sun, that primal powerful entity of which the physical sun was only the material body.

At this overwhelming sight, however, the disciple's ego ran the risk of sinking into unconsciousness, and his guru, his teacher, had to be ready to help him. Today, the guru would no longer be able to exert power over the disciple as he did back then, because the relationship between teacher and disciple has changed and, despite all good intentions and willing submission, today's human nature would no longer be able to suppress the rebellious forces within it, despite all good intentions and willing submission, despite all good intentions and willing submission.

Besides the path of ecstasy, there was also the so-called mystical path to initiation. This consisted of the meditant living more and more into his own inner being. He then experienced within himself what the ecstatic experienced on the outside. But this path also had its great dangers. While the ecstatic person was threatened by the powerlessness of the dissolving ego, the mystic's ego contracted into itself to unimagined strength, and selfishness swelled within him to monstrous proportions. “I want to be everything, I want to have everything” was the irrepressible desire that possessed the ego.

How did one achieve this immersion in oneself? Let us think of waking up. What happens then? The self, which was widely extended in the macrocosm, contracts and sinks into the physical shells. If it were not for the outside world, which sets a limit to the shrinking with its impressions, one would actually descend into one's own inner self. So what is there to learn? One has to learn to wake up without letting external impressions affect one. As a result, the ego can concentrate unhindered in the innermost part of the human being. The experiences that it then has in the face of egoistic desires that increase without limit are what all mystics call “temptation”. In order not to succumb to this danger, virtue and love, humility and devotion must therefore be developed to a high degree beforehand. Thus armed, the meditant can calmly enter this path. With the great mystics, the ego was no longer able to want at all; they were no longer able to be themselves at all, they were able to surrender themselves unreservedly to Christ and to let him think, feel, act and want within them. Paul therefore says: It is no longer I who live, but Christ lives in me.

'In other ancient mysteries, for example the Egyptian ones, we find the same method. However, the guru was always present at the initiation to protect the aspirant from the egoistic forces from outside.

The changed conditions of our present epoch make a new path necessary. Man has become more independent and must be offered the necessary means to enter the path to the inner and higher worlds without direct intervention by the teacher. The Rose Cross initiation, as it is practiced today, combines both methods, and this training, which leads to clairvoyance in the spiritual worlds, eliminates the aforementioned dangers to which the old ecstatic and mystic was exposed.

Tomorrow we will go into this in more detail and describe how the Rosicrucian disciple builds spiritual organs of perception into his soul body for exploring the spiritual foundations of the universe.

Notes from the lecture

Yesterday, two methods of initiation were mentioned: the mystical path and the path of ecstasy. However, both were appropriate for the state of development in ancient times. Today, the inner states in man are different and a new kind of initiation is necessary. The Rosicrucian initiation, rightly understood, is the one that fully corresponds to today's conditions. In order to get an approximately correct idea of what takes place in the human soul in this process, it is better to first become acquainted with the processes that are associated with the states of waking and sleeping, of life and death. We will therefore go into these states in more detail in our discussion today.

People usually do not understand the change between waking and sleeping deeply enough. It is such an everyday occurrence that it hardly deserves attention. As a result, the mystery that these processes hold is completely lost on them. When asked what happens to a person when they fall asleep, one would receive the answer: Consciousness extinguishes, the tired brain falls into a state of stupor and no longer absorbs sensory impressions from the outside world. This is correct insofar as it refers to what can be perceived with the physical eye. However, if we ask the clairvoyant what he perceives, he will tell us that something very significant is taking place. He sees how the inner, astral man rises out of the resting physical body and pours into the astral world body, the macrocosm. And in the morning, upon awakening, he sees how that which has flowed into the universe contracts again and is absorbed by the physical body, the microcosm. He beholds the changing life that man leads in the world at large and in the world of small things.

What, then, is the significance of sleep for man? What happens to him? Why does he leave his body? And how can the latter live without him? - The real, inner man, whose material expression and tool is the outer, physical body, notices when he falls asleep, how the whole outside world fades from his perception, how he gradually becomes insensitive to all the sense impressions he has received during the day, and how all mental sensations, joy and pain, completely fade. We must realize that the inner man, who perceives by means of the physical senses, is at the same time the bearer of pleasure and pain, of hate and love, and not the physical body. We might now object: If that is the case, how is it that this inner man, when leaving the body, does not retain the sensations of pain or joy in the astral world? The reason for this is that it must be in the physical body to perceive the facts of its inner life, which, like a mirror, reflects its emotions and brings them to consciousness. When the mirror is left, the image of the impressions fades and the person does not become aware of them again until he has retreated back into the body. There is thus a constant interaction between the inner and outer man.

It is interesting to compare what exact science has to say on this point; it is quite similar. When we fall asleep, we notice how the expenditure of energy during the day results in the fatigue of the whole organism, how the limbs gradually fail to move, how voice, smell, taste and sight cease, and finally hearing, the most spiritual of the senses. When we wake up, we feel that new strength and freshness has been given to all our limbs and senses. But whence come these forces that during the day reflect the inner man to the outer? We draw them at night from our spiritual home, the Macrocosm, and bring them in the morning into the physical world, in which we could not exist without this nightly immersion in the inner life of the world. Sleep is necessary because without it disturbances of the soul life would occur. It is sleep that gives us spiritual strength.

We have seen what we gain in the spiritual realm for the physical, and can now ask the second question: What do we bring over from the state of waking to that of sleeping in the evening? The answer to this is given to us by human life between birth and death. We see how it experiences an increase through the ever-growing sum of external experiences that have to be processed individually. Each of us assimilates individually. Take, for example, a historical event: each person judges it according to the maturity of his soul. Some remain uninfluenced and know no lessons to be learned from it, while another lets it fully affect him and becomes wise. In such a person, the experience has been transformed into spiritual forces.

This process can be illustrated even more clearly by the following example. Let us think of a child learning to write. How many unsuccessful attempts did he have to make before he managed to write his first characters, how much paper and how many pens did he have to use, how many punishments did he have to endure for blots and bad handwriting: and this for years until he was finally able to write well. Everything this child has gone through has, so to speak, been concentrated in him in the ability to write.

In this way, experiences are woven into soul forces, which we take with us into the astral world every evening. Sleep now adds something else and brings about the transformation of these forces. Most of us know from our own experience that a poem learned by heart emerges more firmly after sleep. This truth has almost become a common saying: Bisogna dormirci sopra. - From what has been said, it is clear that we transfer the experiences we have processed during the day into our spiritual home and from there, transformed into spiritual forces, we bring them back into the physical world in the morning. We now understand more clearly the purpose and necessity of the transition between the two planes of existence and the importance of sleep, without which life here would not be possible.

However, there is a limit to this transformation of forces, and every morning when we return to our physical body, we become more and more aware of it. It is the limit that our physical body sets to the abilities we have acquired. We can transform some things into the physical plane, but not everything. Take, for example, a person who has absorbed real knowledge of the external and hidden world for ten years. With what he has acquired externally and scientifically, he has only enriched his intellect and mind, but the secret experiences, the insights that have come to him from joy and suffering, are expressed in his physicality and have changed his physiognomy and gestures.

The following example explains the limit that the body sets to the assimilation of abilities: someone may have been born with an unmusical ear. - To be a performing musician, a fine structure of this organ is necessary, so fine that it escapes scientific observation. If such a person studies a lot in the field of music, what he absorbs during the day is transformed into spiritual musical power at night, but cannot be expressed when it enters the imperfect physical organ. This example shows one of the cases in which the inability to transform the physical organ poses an insurmountable barrier to the utilization of spiritual powers. In such cases man must resign himself and quietly suffer the disharmony between his body and the fettered powers. He who is able to look more deeply knows that everyone has many experiences that would completely transform him if he could incorporate them into the physical man. All these abilities that cannot manifest themselves, all this longing that rebounds from the inflexible body, now accumulates in the course of life and forms a whole that is clearly visible to the clairvoyant gaze.

The seer sees three things: the abilities that a person has brought with them at birth, then the new abilities that they have acquired and incorporated during their life, and finally the sum of those forces that have not been able to penetrate the physical body and are waiting to unfold. These latter forces form something like an opposition to the external physical body and act as a counterforce to it. This is the most important power, and it is not in harmony with our life in the physical body. It gradually dissolves it and causes the body to waste away. It seeks to cast it off like a cumbersome fetter; it seeks to discard it like an instrument that is no longer suitable for fulfilling the growing demands made upon it. It is the cause of our body withering like a flower that loses leaf after leaf and in which nothing remains alive but a new seed. In man, the clairvoyant sees something similar: it is as if, towards the second half of life, everything acquired in the human inner being contracts, unable to unfold, like a seed that holds a small germ for the next spring. Thus the clairvoyant sees a germinating seed in every dying person. In each of us, hidden deep within, the seed of a new life is forming.

With all the power of our feelings, we then have to grasp the meaning of death. With what other feelings will we then approach the deathbed of a loved one? This does not mean that we should suppress our grief at the separation, for the soul would wither away if it no longer felt pain. But we should look at life from the higher point of view that spiritual science presents to us and say to ourselves: Death appears sorrowful and cruel when viewed from below, from our earthly world, but it presents itself quite differently when viewed spiritually from above. In the long years of arduous earthly life, the soul has gained a wealth of abilities that it could not utilize if it had remained bound to the same body. Death makes it possible for it to ascend to a higher level. Just as man, in the short night's sleep, makes the spiritual gain of the day his own, so death enables him to develop and transform the entire gain of the life's work in the spiritual world. However, there is an enormous difference between sleep and death. During sleep, while the body is still alive, the normal person is unconscious because of the body's spell. In death, however, the person awakens because the body is freed from the spell.

In full consciousness, he reaps the fruits of his past life and works out on the spiritual plane what he could not utilize on the physical. And so he then lives into a new incarnation, for which he seeks a suitable body that will enable him to bring his acquired abilities to bear. For example: A person who has acquired musical knowledge will seek out a pair of parents who have a musically favorable ear structure. As a result, his life experiences in the new incarnation increase in a way that could not have taken place in the old body. And so the increase continues from embodiment to embodiment, depending on the extent of the newly acquired abilities, until complete spiritualization. Then the human being will no longer be bound to a physical shell and the chain of incarnations will have come to an end. If we have grasped what has been said in its full significance, we must conclude that, despite all its painfulness, death is a beneficent necessity and that the ego would have to wish for the creation of death if it did not exist. That there is nothing hostile to life in this view, no asceticism and no fear of life, is clearly evident from the fact that we strive to elevate this life and to ennoble and spiritualize both the outer and the inner man more and more. The question: How do we escape from life? - can only arise from an incomplete and false understanding of the doctrine of death and reincarnation. Everything here on the physical plane, and likewise after death on the spiritual plane, is only work and preparation for a new embodiment on earth. We thus see the same interrelations on a large scale as we could observe on a small scale in the life of day and night.

Yesterday two ways were indicated to reach the spiritual worlds: the mystical way and the way of ecstasy. It was emphasized that the old methods of initiation no longer fit into our time and that the present stage of development requires new means, which in the future will have to give way to still other means. From about the twelfth to the fourteenth century, the Rosicrucian method became necessary, and in the near future it will gain even more importance. He who lives in the spiritual life and follows its upward trend from incarnation to incarnation knows that today's spiritual science is adapted to our conditions, and that after thousands of years men will again look back on it as something outdated. One will reckon even more with fully conscious powers than in our days. Today's man, as we have seen, receives the powers during sleep, when he is in an unconscious state. Gradually, in the course of evolution, this process will increasingly enter his consciousness and come under his will.

The old forms of initiation required a descent into one's own inner being, which resulted in a strengthening of all egoistic forces and was a real temptation for the disciple. Everything that was still alive in him and all the instincts he had already overcome were brought up in the process. If, for example, we were to shut out all external impressions and withdraw into ourselves as soon as we woke up, our true inner self would not reveal itself to us at that moment. However, if we remained conscious, our sense of self would intensify into boundless egotism. During ecstasy, on the other hand, as we have seen, when the person consciously dissolves into the macrocosm, his ego becomes weaker and weaker and the disciple needs the help of a guru to prevent him from falling into complete powerlessness.

The Rose Cross initiation unites the two paths and gives the aspirant the right balance, which protects him from the above-mentioned dangers and at the same time gives him so much independence that he no longer needs the supervision of an initiator. It first leads him into the inner world, the access to which it opens for him through the outer world, which the disciple must observe faithfully in all its forms. Everywhere he must learn to discover the symbolic, until he realizes that the whole physical world is a parable. This is not to say that the botanist, the poet, or the painter see wrongly; they too see aright, but it is essential for the Rosicrucian disciple to fix his attention on the symbolism of form, since his purpose lies deeper than that of the other observers.

If he sees a rose, for example, he recognizes in it a symbol of life and says to himself: clear green sap rises in the stem, flowing from leaf to leaf, but at the top, in the flower crowning the plant, it transforms into the red juice of the rose. Then he turns his gaze from the flower to the human being and says to himself: “When I look at the plant next to the human being, it appears to me at first glance to be much lower than he is. It has neither movement nor feelings nor consciousness. Man, too, is permeated by the red nutrient juice, but he moves freely wherever he wants, he sees the outside world and feels its impressions as pleasure and pain and is aware of his existence. However, the plant has one advantage: it cannot err like man; chaste and pure, it does no harm to anyone and lives from one moment to the next. The red blood is the expression of higher spirituality and stands above the green sap of the plant, which is symbolically colored red in the flower. The rose is indeed a subordinate being, but it is like an ideal for man. One day he will become master of himself, and his ego will rise above the everyday ego. He will ennoble and purify himself, and his blood will become chaste and pure like the green sap of plants. And it is this purified blood of the spiritualized man that I see symbolized in the red rose-blood.

The lower nature in us must come under our control. We must master everything that opposes our ascent and transform it into pure forces. In the symbol of the Rose Cross, the dead black wood of the cross, on which the living roses bloom, we see ourselves. The dark wood is our lower nature, which is subject to death and must be overcome; the red roses are our higher nature, dedicated to life, which springs victoriously from the dying dishonesty.

The Rosicrucian should allow such symbols to have their full effect on him; he should seek them out everywhere in nature, imagine them and meditate on them. In this presentation, it is not so much the truth as the correctness, the symbolically correct, that is important. Particularly when meditating on the Rose Cross, the whole feeling, the whole heart's blood should be included; we should live and glow through before the image of the transformation of our nature. The disciple has the impression of increasing to such a strength and then repeating it constantly, so that it no longer fades from him and is taken over into the spiritual world by his astral body in the evening. The Rosicrucian disciple then feels how the unconsciousness into which he used to fall during sleep gradually disappears. It is as if a slow fire of the soul has been kindled within him. He carries it within him like a lamp that shines into the darkness of night and makes visible to him what was previously shrouded in darkness. He has become giving in the beyond. A light-giving, active eye has been opened in him, in contrast to the physical, passive eye, which has no source of light within itself, but only perceives with extraneous light.

The Rosicrucian, when he has trained himself in this way, sees external reality only where he can shape it into symbols that transform his inner abilities and the results of his meditation work into light.

In this way, the student's ego is protected from becoming hardened in selfishness, as well as from powerlessness, and he can enter the higher worlds without danger. He acquires the strength of mysticism in the right measure and uses it in ecstasy. With serious practice, he finally reaches the point of seeing the sun at midnight, as it was called in the old occult schools, that is, he sees behind the physical form and simultaneously sees the spirit.

In our brief discussion, this could only be briefly mentioned in principle. More details can be found in my book “How to Attain Knowledge of the Higher Worlds.” This subject cannot be treated in more detail in public, because the majority do not yet have the ability to develop occultly. Also, little is publicly known about the old paths of initiation, and what little there is has not been personally experienced by those who have written about it. Every epoch has to show its corresponding changes, because the guides always had to incorporate something new into human life.

Tomorrow we will see what the work of one of their greatest, Gautama Buddha, was. He was a forerunner of the one for whom humanity has been prepared for thousands of years and from whom it was to receive the greatest impulse: Christ Jesus. We shall also see that only in our time has his mighty impulse begun to make itself felt, and that it will extend more and more to all mankind in the future. And there will be talk of a follower, the Maitreya Buddha, who will take up the Christ impulse in a new form.

Let us now survey what has been said and bear in mind that our life here is fertilized by the spirit in sleep and in death, and that all our striving, all the gain of our earthly existence would be in vain and unused if we always remained bound to this physical body. Only the transitional state of death makes it possible for us to reap the fruits of life and then return to this world richer, one step higher on the path to perfection. Let us allow spiritual science to enter into our lives and we will partake of the treasures of comfort, hope and strength that it contains.

What spiritual science brings to our attention today was already known to the greatest minds of the past. As a poet said:

How on the day you were given to the world
The sun stood to greet the planets,
You have flourished and flourished
According to the law by which you came into being.
You must be like this, you cannot escape yourself!
So said the Sibyls and the prophets,
And no time and no power dismembered
The form that was stamped, which develops itself alive!

Notes from the lecture

The last two lectures introduced us to the nature of the individual human being. Today we will gain a small insight into certain developmental epochs of humanity as a whole and their spiritual life. Looking back from the standpoint of our present evolutionary epoch, we can see into the distant past and draw conclusions about the future. If we use our clairvoyant eye to help us, our examination will be even easier and our prophetic view of the coming times even more certain.

Human abilities have changed throughout the millennia, and the ancient generations were gifted quite differently than ours. What used to be clairvoyant consciousness is not what can be attained today through Rosicrucian training. It was a duller, yet clairvoyant consciousness that was inherent in all people. We ourselves, who are gathered here, were embodied in those people, but our abilities were different and will continue to change in future incarnations. In our epoch, those abilities should be developed that enable the exact observation of the physical world, such as the outer mind, which makes use of the brain and the physical sense organs. In the past, the soul was not limited to the latter as it is today; it had clairvoyant organs that have gradually become dulled. The soul's ability to perceive has been completely transferred from the inner world to the outer world, but in the future it will be changed and elevated again. Sensory-physical vision will be supplemented by spiritual clairvoyance, which will become the normal gift of all people. We have descended into matter and our vision has become obscured; but the time is near when it will become light around us again and we will look up through matter to the spirit. For this it was necessary that ever new influences should come from the spiritual worlds. Man received gift upon gift, in order to develop his nature in all directions and to become mature, in order to receive the highest of these from Christ when He descended to earth and incarnated in Jesus of Nazareth.

Christ is such a mighty Entity that He remains incomprehensible even to the highest clairvoyant consciousness. However high the initiate may rise, he comprehends only a small part of Him. We, who live 2000 years after Him, are only at the beginning of comprehending Christ. A higher realization of its nature is reserved for the humanity of the future, when more intimate impulses of will will have been awakened in it. Our entire preceding evolution was only a preparation for the reception of the Christ principle, and less exalted forerunners had the task of guiding this maturing of the human souls. Likewise, successors will imprint ever higher ideas and feelings on the human souls, making them ever more suitable for the divine power to rule within them. Those high guides and teachers who sacrifice their spiritual power in the service of humanity and open up our souls are called Bodhisattvas in the Orient. They are beings filled with wisdom, and their mission is to radiate wisdom. Among them, the one who lived 500 to 600 years before Jesus should be emphasized: Gautama Buddha, the great Buddha.

To get a true picture of him, we must think of his previous incarnations, in which he was active on earth as a bodhisattva, just as many others have intervened in the life of humanity over the millennia, forming something of a choir, each member with a specific mission, depending on the state of maturity of humanity.

It was only during his incarnation as Siddhartha, an Indian prince, that he rose to the level of a Buddha. His mission was to prepare the teaching of compassion and love. One might object that Christ did this – but no. Christ not only taught it; he instilled love and compassion into the hearts of humanity.

There is a difference between Buddha's teaching and Christ's power, just as there is between an art connoisseur in front of a painting by Raphael and Raphael himself. This is precisely where many people make the great mistake of seeing in Buddha the highest of all spirits in human form. They do not know that the one who incarnated in Jesus of Nazareth 600 years after him was the incarnation of the Logos Himself. Buddha had to prepare the impulse of compassion and love. He prepared the souls for what Christ was to bring. In the grand scheme of things, his preparatory work is the most significant that has ever been done. To understand his personality better, we need to understand the difference between a Bodhisattva and a Buddha. If we use our clairvoyant eye, we see that a Bodhisattva is a human being who is constantly connected to the spiritual world and does not live entirely in the physical world. His being is, as it were, too great to find room in a human body; only a part of it extends down into the earthly shell, while the greater part remains in the higher worlds. Consequently, the Bodhisattva is always in a state of inspiration.

Gautama Buddha was born as one of these beings. Only in his twenty-ninth year did his personality become strong enough to receive the higher part within himself. According to legend, he settled under a fig tree during his wanderings and received the enlightenment that made him a Buddha. He rose to a higher dignity, according to the hierarchy that prevails in the spiritual world. Another one advanced at the same time and took the place he had left. His successor in the office of Bodhisattva is now carrying out his duties until he himself has attained the Buddha maturity. Another 3,000 years will pass, and then he will incarnate as Maitreya Buddha among people. His task will be discussed later.

What does it mean for humanity that the Bodhisattva has become a Buddha? It has made it possible for them to acquire new abilities. There is a widespread belief that these abilities have always existed to a greater or lesser extent. However, that is not the case at all. In the course of evolution, new abilities have been added, and every time humanity matured to be endowed with a new gift, the new ability had to be incarnated first in a great man. In him it manifested itself first, and he then laid the seeds in the souls that were ready for it. Therefore all feeling and thinking was different before the appearance of Gautama Buddha. Even the reception of the teachings was different from what it was for later people. Half unconsciously, like a suggestion, they received what the Bodhisattvas received as inspiration and allowed to flow over into their disciples as strength. It was only through Gautama Buddha that human beings received the impulse of compassion and love for their fellow beings, and were thus prepared to receive the Christ Impulse. It is not enough, however, to feel this ability; it must become the guiding force in life and be lived accordingly.

But whence do all these Bodhisattvas receive their strength and their teaching? High up in the spiritual worlds, in the midst of their lofty choir, there dwells the teacher of all and at the same time the inexhaustible source of all light and strength and wisdom, which flows over to them: Christ. From Him they drew and descended among men as His forerunners. Then he himself came down to earth and embodied himself in Jesus of Nazareth. And after him they will come again to fulfill his plan.

At the end of his high career, a bodhisattva becomes a Buddha and no longer needs to take on a physical body. The Buddha stage concludes the cycle of his incarnations, and he enters into a new, higher evolution. His lowest vehicle is then no longer a physical body, but an etheric body, and henceforth he is perceptible only to the clairvoyant eye. The seer alone can follow how Gautama Buddha continued to work for the good of humanity after his death and helped develop all the forces on earth so that the Christ Himself could embody Himself in the flesh, in an earthly tool that became His personality: in Jesus of Nazareth. Much had to happen for this to happen, and a series of great events were connected with it, as we can see from the Gospel of Luke. It says that the shepherds in the field were granted the grace of seeing what otherwise no earthly eye could see. They became clairvoyant and saw angels floating above the place where the child Jesus was born. What were these heavenly spirits? It was the gift that Buddha gave by sacrificing himself. They saw him, in his powers, interwoven in the aura that surrounded the place. But it was not only he who had to contribute to this greatest of events; each of the previous Bodhisattvas had his part to give. Buddha's part, the greatest, was visible as an angelic aura.

This interpretation may seem to many to be at variance with what they know of Buddha and Buddhism. They forget that their knowledge comes from ancient scriptures and that Buddha has not remained what he was at his death. They forget that he too has progressed in evolution. The Buddha of that time prepared the way for Christianity; the present Buddha is within Christianity.

If we now look back to his predecessors, we see from their teachings that man has been aware of the Christ-being even in the most distant past. The great leaders of all nations and all times have spoken of him. Thus, for example, we find in ancient India in the Vedas, even if only a small part of the mighty teachings of the holy Rishis. They called the incomprehensible being, which they sensed beyond their sphere, Vishva-Karman. Later, in ancient Persia, Zarathustra proclaimed what his spiritual eye beheld. It was, as discussed in the first lecture, that which one attained through initiation: the seeing of the sun at midnight. Looking through physical matter, he saw the spirit of the sun.

Let us recall, for a better understanding, that the physical body of a celestial body, like that of a human being, is only part of the entire being in question, and that both have more subtle principles, which are visible to the clairvoyant as an aura. Just as the human being has the aura, formed by the astral and etheric bodies, the small aura, so in the macrocosm we distinguish the great aura, “Ahura Mazdao”, as Zarathustra called it. This name was later changed to Ormuzd, which means the Spirit of Light. At that time, Christ was still far from us, so Zarathustra said to his disciples: “As long as your gaze is fixed on earth, you will not see Him. But when you rise with clairvoyant power into the high heavens towards the sun, you will find the great solar spirit.

Likewise, the ancient Hebrew secret doctrine speaks of the great spirit that floats through space and that the seer in the high spheres has to seek. However, the prophecy follows that he will descend and unite with the earth aura. One of those who perceived him in our earthly sphere was Paul. As Saul, he knew that the Messiah would come and that the Earth would be united with the spirit of the Sun, but he believed that this was still far in the future. On the road to Damascus, he suddenly gained clairvoyance and realized that the great event had already taken place and that Jesus of Nazareth was the long-awaited one. This experience converted him to Paul, and henceforth he proclaimed the event as an enthusiastic apostle.

The Christ Impulse is not to be understood as the illumination of only a few individuals. The seer may say that through him the whole earth has become something new. When the blood of Christ flowed at Golgotha, there occurred an intimate union of our earth with the highest Being, Who descended from inaccessible regions of heaven for the salvation of mankind. He has already been recognized by many as the one for whose coming the Bodhisattvas have been preparing down here for thousands of years, but there are few in whom Christianity has come to true life. The Christ impulse is still in its infancy, and humanity will need a long time and the help of many leaders before it comes into its own in all expressions of social life.

However, we can see a tremendous advance in the outlook on life in the short span of time that separates Buddha from Christ. One fact shows it as vividly as possible. When the young king's son Siddhartha, the future Buddha, once stepped out of his palace, where he had never seen anything but lust and splendor, youth and beauty, he saw a cripple whose sight horrified him and he said to himself: Life brings illness, and illness is suffering. Another time, he encountered an old man, and sadly concluded: Life brings old age, and old age is suffering. Soon after, he saw the most horrifying thing, a decomposing corpse, and in horror he repeated: “Life brings death, and death is suffering.” Wherever he looked, he found physical ailments and mental anguish and separation from all that is dear and precious in life. All life is suffering,” he said to himself, and based on this principle, he built the doctrine of renouncing life. Man, he taught, should, in order to escape suffering, strive to rise as quickly as possible out of the cycle of incarnations, to withdraw forever from the painful alternation of life and death.

If we now advance a few centuries, we see countless people who were not Buddhas, but simple souls, who nevertheless sensed the power of the Christ within themselves, looking at a corpse, but not with horror. They are not filled with the sole thought: death is suffering - because in the death of Christ they experienced the exemplary death that means: death is victory of the spirit over everything physical. Death is the victory of the eternal over the temporal.

Never before has there been such an impulse as this one that came from the mystery of Golgotha, and never again will a greater one be bestowed on man on earth. That is what those naive souls felt when they looked up at the cross, the most powerful of symbols. There they felt that there is something higher and stronger than the decaying body, which is subject to disease, old age and death.

Let us now consider the other tenets of the Buddha's teaching with our Christian spiritual perspective: disease and old age cannot discourage us and drive us to flee because we have recognized their cause. Yesterday we saw how the newly acquired abilities of our astral body make the inflexible physical body increasingly uncomfortable and how the growing disharmony between soul and body gradually destroys the latter and it is finally discarded. We are not afraid of old age, because we know that when life here reaches its peak and the body begins to wither, within it the newfound strength contracts into a young germ that will one day flourish into a richer life on earth. This development of the spirit, as taught by Christianity, contains infinite comfort and makes the separation from those we love less painful, for we know that the separation is only due to physical barriers and that we can find our way to our loved ones in spirit.

If we think and feel this way, then our whole life down here takes on a new, spiritualized aspect and becomes more and more valuable to us. Our spiritual eye sees through physical ailments and helps us to bear them with equanimity. We know that our field of work is down here and that the seed for new life must be sown here. What we can recognize today from spiritual teaching will become a certainty for us in the future stages of development. The Christ-power, which is only just beginning to emerge, will soon bring about an increase in our perception. We are at the end of the transitional epoch, which means the lowest point of submergence and spiritual blindness in matter, and in the not too distant future, physical sensory perception will be joined by the beginning of clairvoyance. This ascent will be recognizable by two phenomena. In individual people - and their number will constantly grow - the ability will awaken to see the ethereal forms that surround the physical. They will see the fine covering of the life body shimmering around the human body.

In addition to this enrichment of vision, some people will see something like a dream image when committing an act. At first, these images will hardly be noticed and, above all, not understood. At first they will be shadowy and will only gradually become clearer, especially in those who are materialistic. For the more powerfully materialism holds a person in its thrall, the more difficult it will be for him to become aware of the spiritual and to perceive the superphysical. Naturally, the future clairvoyants will be ridiculed as fools and perhaps locked up as insane. But that will not be able to prevent what is to be. Supernatural vision will become clearer and more frequent, and people will understand what is revealed to their sight. The ethereal forms will teach them that there is life everywhere, and they will soon recognize karmic images of compensation in the emerging visions. They will give what they have created through an act and understand how they will have to compensate for it if it was evil.

But still other abilities will be linked to the ones just mentioned: a smaller number of people will relive through their own experience what transformed Saul of Tarsus into Paul. Just as he did, they will suddenly see that Christ united with the earth through his crucifixion at Golgotha. This powerful inner experience, which some will have in the not too distant future, is what has been promised as the “reappearance of the Christ”. For only once did Christ appear in the flesh and could be seen with physical senses, when humanity was not clairvoyant. But he remained with people, as he himself promised: “I am with you always, even to the end of the age.” Christ did not remain in a fleshly shell and will not reappear in the flesh either. Those who believe in the enhancement of human abilities will understand this.

Through the power of Christ, people shall ascend again, beyond the barriers of the physical world, and their perception shall not remain bound only to the beings embodied in matter. The spiritual kingdom with its essence shall be opened up to them again, and they shall behold Him who redeemed them from darkness and sin.

This will be repeated to people over and over again. Many will accept it in the form in which today's spiritual science presents it. Others, however, will hold on to the erroneous opinion that Christ will come again in the flesh, and will allow themselves to be deceived by false messiahs and go astray. Those who do not want the spiritual, who do not want to see it, will seek it here in matter among men, and hostile powers will send out their representatives and use the stubbornness and blindness for their purposes. In the course of the centuries there has often been talk of such Messiahs, and external history shows many of them in the flesh. It is they who will be the test for those who call themselves theosophists. For many speak as Theosophists and readily profess themselves as such, yet they carry Theosophy on their tongues and not in their hearts. He, however, who will trust his physical eye no more than the unfolding spiritual eye, he will experience the event of Damascus.

At first there will be few and then more and more, and with the number of those who see it, their influence on all mankind will grow and change it. In the course of the next two millennia, new moral abilities will also be added to spiritual perception. For what man creates now, he needs intellectual ability and intelligence, and the morality of the inventor does not matter. This will be different later. At present, for example, the work of the chemist is limited to the composition of substances. However, a time will come when he will be able to infuse life into the structures he puts together. But to get that far, man must first have developed the very finest and noblest impulses within himself, and only then will he be able to let the power contained in them flow into his work. Today man is still too undeveloped and immoral, and he would cause the greatest havoc if such powers were at his disposal. Therefore he will not succeed until he is able to pour not only intellect but also morality, feeling and love into everything he does. The irreverent experimentation with selfishness must have become impossible, love must be the mainspring of all creation and the laboratory table must become an altar.

A new era is dawning with the appearance of the power of Christ, and John the Baptist points this out in the words: “Change your soul's disposition, for the Kingdom of Heaven is at hand.” He had seen the descent of the Sun-God, Ahura Mazdao, and recognized in Jesus of Nazareth his representative. We must prepare ourselves for this new era and rise above materialism. We must realize that our horizon will widen and that new organs will be added to the present physical ones for a more perfect perception. Let us not doubt this truth and let us not consider it a fantasy and a dangerous teaching that can harm the Christ impulse. The understanding and the feeling for it will become ever clearer and deeper and the number of those in whom the Christ germ will begin to grow will become ever greater. However, in order for it to come to full development in all of humanity, a great individuality must still embody itself among us.

The Bodhisattva who took Gautama's place when he became Buddha will descend in the form of Maitreya Buddha to bring people to the full recognition of the Christ. He will be the greatest of the proclaimers of the Christ impulse and make possible for many the experience of Damascus. A long time will pass and spiritual science will make the Christ Being understandable to people from ever higher points of view, until the last of the Bodhisattvas will have completed his mission on earth and humanity will have grasped the Christ in all its meaning and their entire life will have been absorbed without reservation in His impulse.

Such a mighty perspective shows us how man must look up to supersensible history in order to understand the meaning of earthly history. Everything leads up to making man understand what the fulfillment of the words is: “I am with you always, even to the end of the age!”