The Rudolf Steiner Archive

The following lecture was given by Rudolf Steiner at Berlin, on the 24th of December, 1912. It is from the unpublished lecture series entitled, Experiential Knowledge of the Supersensible, published in Germas as, Erfahrungen des Uebersinnlichen. Die wege der Seele zu Christus. This lecture is known by two titles, The Birth of the Light, and Thoughts on Christmas Eve. The latter title can be found in the 1928 edition of the book, The Festivals of the Seasons.

This lecture was translated from shorthand reports, unrevised by the lecturer, by Harry Collison. It is presented here with the kind permission of the Rudolf Steiner Nachlassverwaltung, Dornach, Switzerland.

It is beautiful that circumstances permit of our uniting here this evening at this festival. For though the vast majority of our friends are able to celebrate the festival of love and peace outside in the circle of those with whom they are united by the ties of ordinary life, there are many among our anthroposophical friends who to-day are alone in a certain sense. It also goes without saying that those of us who are not thus drawn into this or that circle are, considering the spiritual current in which we stand, least of all excluded from taking part in the festival of love and peace. What should be more beautifully suited to unite us here this evening in the atmosphere, in the spiritual air of mutual love and peace that radiates through our hearts than an anthroposophical movement? And we may also regard it as a happy chance of fate that it is just in this year that we are able to be together on this Christmas Eve, and to follow out a little train of thought which can bring this festival near to our hearts. For in this year we ourselves stand before the birth of that which, if we rightly understand it, must lie very close to our hearts: I mean the

Birth of our Anthroposophical Society.

If we have lived the great ideal which we want to express through the Anthroposophical Society, and if we are accordingly inclined to dedicate our forces to this great ideal of mankind, then we can naturally let our thoughts sweep on from this our spiritual light or means of light to the dawn of the great light of human evolution which is celebrated on this night of love and peace. On this night—spiritually, or in our souls—we really have before us that which may be called the Birth of the Earthly Light, of the light which is to be born out of the darkness of the Night of Initiation, and which is to be radiant for human hearts and human souls, for all that they need in order to find their way upwards to those spiritual heights which are to be attained through the earth's mission.

What is it really that we should write in our hearts—the feeling that we may have on this Christmas night?

In this Christmas night there should pour into our hearts the fundamental human feeling of love—the fundamental feeling that says: compared with all other forces and powers and treasures of the world, the treasures and the power and the force of love are the greatest, the most intense, the most powerful. There should pour into our hearts, into our souls, the feeling that wisdom is a great thing—that love is still greater; that might is a great thing—that love is yet greater. And this feeling of the power and force and strength of love should pour into our hearts so strongly that from this Christmas night something may overflow into all our feelings during the rest of the year, so that we may truthfully say at all times: we must really be ashamed, if in any hour of the year we do anything that cannot hold good when the spirit gazes into that night in which we would pour the all-power of love into our hearts. May it be possible for the days and the hours of the year to pass in such a way that we need not be ashamed of them in the light of the feeling that we would pour into our souls on Christmas night!

If such can be our feeling, then we are feeling together with all those beings who wanted to bring the significance of Christmas, of the ‘Night of Initiation,’ near to mankind: the significance and the relation of Christmas night to the whole Christ-Impulse within earthly evolution.

For this Christ Impulse stands before us, we may say, in a threefold figure; and to-day at the Christ-festival this threefold figure of the Christ-Impulse can have great significance for us. The first figure meets us when we turn our gaze to the Gospel according to St. Matthew. The Being who is born—or whose birth we celebrate—on this Christmas Eve, enters human evolution in such a way that three heads of mankind, three representatives of high magic come to pay homage to the kingly Being who is entering man's evolution. ‘Kings’ in the spiritual sense of the word: magic kings come to pay homage to the great spiritual King Who appears in the high form that He has attained. For as high a being as Zarathustra once was, passed through his stages of development in order to reach the height of the spiritual King whom the magic kings came to welcome. And so does the Spirit-King of St. Matthew's Gospel confront our spiritual gaze: He brings into human evolution an infinite fount of goodness and an infinite fount of mighty love, of that goodness and that love before which human wickedness feels itself challenged to battle. Thus again do we see the Spirit-King enter human evolution: that which must be enmity against the Spirit-King feels itself challenged in the figure of Herod; and the spiritual King must flee before that which is the enemy of spiritual kingship. So do we see Him in the spirit, in His majestic and magic glory. And before our soul there arises the marvellous image of the Spirit-King, of Zarathustra reincarnate, the flower of human evolution, as He has passed from incarnation to incarnation on the physical plane, and as wisdom has reached perfection, surrounded by the three magic spirit-kings themselves, by flowers and heads of human evolution.

In yet another figure the Christ-Impulse can come before our souls, as it appears in the Gospel according to St. Mark, and in St. John's Gospel. There we seem to be led towards the cosmic Christ-Impulse, which expresses how man is eternally related to the great cosmic forces. We have this connection with the great cosmic forces when, through an understanding of the cosmic Christ, we become aware how through the Mystery of Golgotha there entered into earthly evolution itself a cosmic impulse. As something yet infinitely more great and mighty than the Spirit-King Whom we see in the spirit surrounded by the magicians, there appears before us the mighty cosmic Being who will take hold of the vehicle of that man who is himself the Spirit-King, the flower and summit of earthly evolution. It is really only the short-sightedness of present day mankind which prevents men from feeling the full greatness and power of this incision into human evolution, wherein Zarathustra became the bearer of the cosmic Christ-Spirit. It is only this short-sightedness which does not feel the whole significance of that which was being prepared in the moment of human evolution which we celebrate in our ‘night of initiation,’ in our Christmas. Everywhere, if we enter but a little more deeply into human evolution, we are shown how deeply the Christ-Event penetrated into the whole earthly evolution. Let us feel this as we follow this evening a relevant line of thought, whence something may stream out into the rest of our anthroposophical thought, deepening and penetrating into the meaning of things.

Many things might be brought forward for this purpose. It could be shown how, in times which were still nearer to the spiritual, an entirely new spirit appeared before mankind: new in comparison with the spirit that held sway and was active in earthly evolution in pre-Christian times. For instance, there was created a figure, a figure, however, which lived, which expresses to us how a soul of the early Christian centuries was affected when such a soul, having first felt itself quite immersed in the old Pagan spiritual knowledge, then approached the Christ-Impulse simply and without prejudice, and felt a great change in itself. To-day we more and more have a feeling for such a figure as Faust. We feel this figure, which a more modern poet—Goethe—has, so to speak, reawakened. We feel how this figure is meant to express the highest human striving, yet at the same time the possibility of deepest guilt. It may be said, apart from all the artistic value given to this figure by the power of a modern poet, we can feel deep and significant things of what lived in those early Christian souls, when for example we sink into the poem of the Greek Empress Eudocia. She created a revival of the old legend of Cyprian, which pictures a man who lived wholly in the world of the old heathen gods and could become entwined in it—a man who after the Mystery of Golgotha was still completely given up to the old heathen mysteries and forces and powers. Beautiful is the scene in which Cyprian makes the acquaintance of Justina, who is already touched by the Christ-Impulse, and who is given up to those powers which are revealed through Christianity. Cyprian is tempted to draw her from the path, and for this purpose to make use of the old heathen magical methods. All this is played out between Faust and Gretchen, in the atmosphere of this battle of old Pagan impulses with the Christ-Impulse. Apart from the spiritual side of it, it works out magnificently in the old story of the Cyprian and of the temptation to which he was exposed over against the Christian Justina. And even though Eudocia's poetry may not be very good, still we must say: there we see the awful collision of the old pre-Christian world with the Christian world. In Cyprian we see a man who feels himself still far from the Christian faith, quite given up to the old Pagan divine forces. There is a certain power in this description. To-day we only bring forward a few extracts, showing how Cyprian feels towards the magic forces of pre-Christian spiritual powers. Thus in Eudocia's poem we hear him speak: (‘Confession of Cyprian.’)

‘Ye faithful ones in Christ, who in your hearts
Do cherish true and warm our Saviour great in praise:
Behold my tears outpouring and then hear
While I relate the fountain of my grief.
And ye, who still are lost in dark illusion bound
To idol images, pay heed, ye too, to that
Which I shall tell of their deceit and falsehood.
For never lived a man, who to false Gods
Was given up as I was; never one
So deeply versed in all the demon's arts.

‘Yea, I am Cyprianus, whom, a child,
My parents brought unto Apollo dedicate.
The orgies' hue and cry became my lullaby,
What time the fearsome dragon's feast was celebrate.
At seven years they consecrated me
Unto the Sun-God Mithras. Then I lived
In Athena's noble city, as a citizen—
Such was my parents' wish. When I was ten,
I lit Demeter's torches, and I sank myself
In Kora's mournful death-complaint. Then as a temple-child
I nourished Pallas' serpent in the castle's walls.

‘Then I ascended on the forest-mount,
Olympus' height, where fools would make believe
The radiant dwelling-place of Gods sublime.
I saw the Horae and the hustling winds,
The days' long chorus, wafted on wings
Of fantasy, to speed through life on magic wings.
I saw the spirits' fiery headlong fray,
And ambuscades deceitful. Some of them anon
Bluster and burst with ridicule and glee,
While others petrified in terror rooted stand.
I saw the ranks of Goddesses and Gods;
For forty days or more I fingered there.
And as the sun did set, I ate the fruits
Of leafy shady bowers. And there, like messengers
From kingly castles, sped the spirit-beings,
Then to descend to earth with thousand ills
To vex the race of men.

‘I numbered fifteen years, already knew
The power and work of spirits and of Gods;
And of high priests my teachers there were seven—
It was my parents' will that I should gain
Science of all that bides upon the earth,
And in the airy realms, and in the oceans' depths.
I searched through that which in the human breast
Destruction brews—what ferments in the herb,
In flowery juices; and what sickening creeps
Around the wearied body; nor did I neglect
That which the gaudy snake, prince of the world, conceives
To challenge the eternal goals of God.

‘I wandered on in Argos' fairest land—
Argos that nourished the rose.
'Twas just the season's round of Eos' feast,
Eos white-raimented, Tithonos' spouse,
There I became their priest.
I learned to know what windy brothers speed
Through airy spaces and this pole's long round;
What binds the ploughland with the waters' flood,
And darkens o'er the skies with showering rain.’

Thus had Cyprian learned to know everything that was to be learned by being, so to speak, initiated into the pre-Christian mysteries. Oh! he describes them exactly—those powers to whom those could look up who were entrusted with the ancient traditions of initiation in a time when those traditions no longer held good; his description of them and of all their fruits which were no longer suitable to that age is fascinating.

‘Myself I saw the demon face to face,
When I had won him by my sacrifice.
I spake to him, and he did answer me
With words of flattery. He praised my youth,
My fairness and my skill unto his works,
Assigned to me dominion o'er this world
And spirits to accomplish my behests;
He greeted me by name, what time we parted,
And all his great ones looked on us amazed.
His countenance is like unto the flower
Of purest gold: and on his head a diadem
Of glittering stones; his raiment's like a flame,
And all the earth doth shiver as he moves.
In dense array around his mighty throne
Spear-bearers stand, their eyes cast on the ground.
Thus he makes up to be a God; he imitates
The Great One's works, whom boldly challenging,
yet creates but powerless fantasies—
For all their demons' being is emptiness.

And then it goes on to describe how the temptation approaches him, and how all this works on him before he comes to know the Christ-Impulse.

‘I wandered from the Persian land away,
And came to Antioch, great town of Syria.
Here I accomplished many a miracle
Of hellish mystery and of enchantments' crafts.
Here a fair youth, Aglaidas, once sought me out;
And others with him, fired with passionate love.
Towards a maiden was his heart aglow,
Justina was her name. He now entreated me,
Clasping around my knees, to conjure her
Into his arms by means of magic craft.
I hearkened to his prayers and then at first
Appeared to me the demon's powerlessness.
Many as were the spirit-throngs he ruled,
So many he sent out to tempt her soul;
And every one returned from her abashed.
Me too, who pleaded for Aglaidas, Justina's faith
And purity and piety could put to shame.
She shewed me then the vanity of mine arts,
And many a sleepless night I lingered on
With manifold enchantments' drudgery.
Ten weeks the prince of spirits stormed the heart
Of yonder maiden. Till Eros, alas,
Not only sped his shaft to wound Aglaidas:
I too was seized and torn with frenzied love.

And from this confusion into which the old world brought him, Cyprian is healed through the Christ-Impulse, in that he cast aside the old magic to understand the Christ-Impulse in its full greatness. We have later in the Faust poem a kind of shadow of this legend, but filled with greater poetic power. In such a figure as this, it is brought home to us very strongly how the Christ-Impulse, which, with some recapitulations we have just brought before our souls in a twofold figure, was felt in the early Christian centuries.

A third figure, as it were a third aspect of the Christ-Impulse, is one which can especially bring home to us how, through that which in the full sense of the word we may call Anthroposophy, we can feel ourselves united with all that is human. This is the aspect which is most uniquely set forth in St. Luke's Gospel, and which then worked on in that representation of the Christ-Impulse which shows us its preparation in the ‘Child.’ In that love and simplicity and at the same time powerlessness, with which the Christ Jesus of St. Luke's Gospel meets us, thus it was suited to be placed before all hearts. There all can feel themselves near to that which so simply, like a child—and yet so greatly and mightily—spake to mankind through the Child of St. Luke's Gospel, which is not shown to the magic kings, but to the poor shepherds from the hills. That other Being of St. Matthew's Gospel stands at the summit of human evolution and paying homage to him there come spiritual kings, magic kings. The Child of St. Luke's Gospel stands there in simplicity, excluded from human evolution, as a child received by no great ones—received by the shepherds from the hills. Nor does he stand within human evolution, this Child of St. Luke's Gospel, in such a way that we were told in this Gospel, for example, how the wickedness of the world felt itself challenged by his kingly spiritual power. No! but—albeit we are not at once brought face to face with Herod's power and wickedness—it is clearly shown to us how that which is given in this Child is so great, so noble, so full of significance, that humanity itself cannot receive it into its ranks. It appears poor and rejected, as though cast into a corner by human evolution and there in a peculiar manner it shows us its extra-human, its divine, that is to say, its cosmic origin. And what an inspiration flowed from this Gospel of St. Luke for all those who, again and again, gave us scenes, in pictures and in other artistic works—scenes which were especially called forth by St. Luke's Gospel. If we compare the various artistic productions, do we not feel how those, which throughout the centuries were inspired by St. Luke's Gospel, show us Jesus as a Being with whom every man, even the simplest, can feel akin? Through that which worked on through the Luke-Jesus-Child, the simplest man comes to feel the whole event in Palestine as a family happening, which concerns himself as something which happened among his own near relations. No Gospel worked on in the same way as this Gospel of St. Luke, with its sublime and happy flowing mood, making the Jesus-Being intimate to the human souls. And yet—all is contained in this childlike picture—all that should be contained in a certain aspect of the Christ-Impulse: namely, that the highest thing in the world, in the whole world, is love: that wisdom is something great, worthy to be striven after—for without wisdom beings cannot exist—but that love is something yet greater; that the might and the power with which the world is architected is something great without which the world cannot exist—but that love is something yet greater. And he has a right feeling for the Christ-Impulse, who can feel this higher nature of Love over against Power and Strength and Wisdom. As human spiritual individualities, above all things we must strive after wisdom, for wisdom is one of the divine impulses of the world. And that we must strive after wisdom, that wisdom must be the sacred treasure that brings us forward—it is this that was intended to be shown in the first scene of The Soul's Probation, that we must not let wisdom fall away, that we must cherish it, in order to ascend through wisdom on the ladder of human evolution. But everywhere where wisdom is, there is a twofold thing: wisdom of the Gods and wisdom of the Luciferic powers. The being who strives after wisdom must inevitably come near to the antagonists of the Gods, to the throng of the Light-Bearer, the army of Lucifer. Therefore there is no divine all-wisdom, for wisdom is always confronted with an opponent—with Lucifer.

And power and might! Through wisdom the world is conceived, through wisdom it is seen, it is illumined; through power and might the world is fashioned and built. Everything that comes about, comes about through the power and the might that is in the beings and we should be shutting ourselves out from the world if we did not seek our share in the power and might of the world. We see this mighty power in the world when the lightning flashes through the clouds; we perceive it when the thunder rolls or when the rain pours down from heavenly spaces into the earth to fertilise it, or when the rays of the sun stream down to conjure forth the seedlings of plants slumbering in the earth. In the forces of nature that work down on to the earth we see this power working blessing as sunshine, as forces in rain and clouds; but, on the other hand, we must see this power and might in volcanoes, for instance, which seem to rise up and rebel against the earth itself—heavenly force pitted against heavenly force. And we look into the world, and we know: if we would ourselves be beings of the world-all, then something of them must work in us; we must have our share in power and in might. Through them we stand within the world: Divine and Ahrimanic powers live and pulsate through us. The all-power is not ‘all-powerful,’ for always it has its antagonist Ahriman against itself.

Between them—between Power and Wisdom—stands Love; and if it is the true love we feel that alone is ‘Divine.’ We can speak of the ‘all-power,’ of ‘all-strength,’ as of an ideal; but over against them stand Ahriman. We can speak of ‘all-wisdom’ as of an ideal; but over against it stands the force of Lucifer. But to say ‘all-love’ seems absurd; for if we love rightly it is capable of no increase. Wisdom can be small—it can be augmented. Power can be small; it can be augmented. Therefore all-wisdom and all-power can stand as ideals. But cosmic love—we feel that it does not allow of the conception of all-love; for love is something unique.

As the Jesus-Child is placed before us in St. Luke's Gospel, so do we feel it as the personification of love; the personification of love between wisdom or all-wisdom and all-power. And we really feel it like this, just because it is a child. Only it is intensified because in addition to all that a child has at any time, this Child has the quality of forlornness: it is cast out into a lonely corner. The magic building of man—we see it already laid out in the organism of the child. Wherever in the wide world-all we turn our gaze, there is nothing that comes into being through so much wisdom as this magic building, which appears before our eyes—even unspoiled as yet—in the childlike organism. And just as it appears in the child—that which is all-wisdom in the physical body, the same thing also appears in the etheric body, where the wisdom of cosmic powers is expressed; and so in the astral body and in the ego. Like wisdom that has made an extract of itself—so does the child lie there. And if it is thrown out into a corner of mankind, like the Child Jesus, then we feel that separated there lies a picture of perfection, concentrated world-wisdom.

But all-power too appears personified to us, when we look on the child as it is described in St. John's Gospel. How shall we feel how the all-power is expressed in relation to the body of the child, the being of the child? We must make present in our souls the whole force of that which divine powers and forces of nature can achieve. Think of the might of the forces and powers of nature near to the earth when the elements are storming; transplant yourself into the powers of nature that hold sway, surging and welling up and down in the earth; think of all the brewing of world-powers and world-forces, of the clash of the good forces with the Ahrimanic forces; the whirling and raging of it all. And now imagine all this storming and raging of the elements to be held away from a tiny spot in the world, in order that at that tiny spot the magic building of the child's body may lie—in order to set apart a tiny body; for the child's body must be protected. Were it exposed for a moment to the violence of the powers of nature, it would be swept away! Then you may feel how it is immersed in the all-power. And now you may realise the feeling that can pass through the human soul when it gazes with simple heart on that which is expressed by St. Luke's Gospel. If one approached this ‘concentrated wisdom’ of the child with the greatest human wisdom—mockery and foolishness this wisdom! For it can never be so great as was the wisdom that was used in order that the child-body might lie before us. The highest wisdom remains foolishness and must stand abashed before the childlike body and pay homage to heavenly wisdom; but it knows that it cannot reach it. Mockery is this wisdom; it must feel itself rejected in its own foolishness.

No, with wisdom we cannot approach that which is placed before us as the Jesus-Being in St. Luke's Gospel. Can we approach it with power?

We cannot approach it with power. For the use of ‘power’ can only have a meaning where a contrary power comes into play. But the child meets us—whether we would use much or little power—with its powerlessness and mocks our power in its powerlessness! For it would be meaningless to approach the child with power, since it meets us with nothing but its powerlessness.

That is the wonderful thing—that the Christ-Impulse, being placed before us in its preparation in the Child Jesus, meets us in St. Luke's Gospel just in this way, that—be we ever so wise—we cannot approach it with our wisdom; no more can we approach it with our power. Of all that at other times connects us with the world—nothing can approach the Child Jesus, as St. Luke's Gospel describes it—neither wisdom, nor power—but love. To bring love towards the child-being, unlimited love—that is the one thing possible. The power of love, and the justification and signification of love and love alone—that it is that we can feel so deeply when we let the contents of St. Luke's Gospel work on our soul.

We live in the world, and we may not scorn any of the impulses of the world. It would be a denial of our humanity and a betrayal of the Gods for us not to strive after wisdom; every day and every hour of the year is well applied, in which we realise it as our human duty to strive after wisdom. And so does every day and every hour of the year compel us to become aware that we are placed in the world and that we are a play of the forces and powers of the world—of the all-power that pulsates through the world. But there is one moment in which we may forget this, in which we may remember what St. Luke's Gospel places before us, when we think of the Child that is yet more filled with wisdom and yet more powerless than other people's children and before whom the highest love appears in its full justification, before whom wisdom must stand still and power must stand still.

So we can feel the significance of the fact that it is just this Christ-Child, received by the simple shepherds, which is placed before us as the third aspect of the Christ-Impulse; beside the Spirit-Kingly aspect and the great Cosmic aspect, the Childlike aspect. The Spirit-Kingly aspect meets us in such a way that we are reminded of the highest wisdom, and that the ideal of highest wisdom is placed before us. The cosmic aspect meets us, and we know that through it the whole direction of earthly evolution is re-formed. Highest power through the cosmic Impulse is revealed to us—highest power so great that it conquers even death. And that which must be added to wisdom and power as a third thing, and must sink into our souls as something transcending the other two, is set before us as that from which man's evolution on earth, on the physical plane, proceeds. And it has sufficed to bring home to humanity, through the ever-returning picture of Jesus' birth at Christmas, the whole significance of love in the world and in human evolution. Thus, as it is in the Christmas ‘night of initiation’ that the birth of the Jesus-Child is put before us, it is in the same night as it comes round again and again that there can be born in our souls, contemplating the birth of the Jesus-Child, the understanding of genuine, true love that resounds above all. And if at Christmas an understanding of the feeling of love is rightly awakened in us, if we celebrate this birth of Christ—the awakening of love—then from the moment in which we experience it there can radiate that which we need for the remaining hours and days of the year, that it may flow through and bless the wisdom that it is ours to strive after in every hour and in every day of the year.

It was especially through the emphasising of this love-impulse that, already in Roman times, Christianity brought into human evolution the feeling that something can be found in human souls, through which they can come near each other—not by touching what the world gives to men, but that which human souls have through themselves. There was always the need of having such an approaching together of man in love. But what had become of this feeling in Rome, at the time when the Mystery of Golgotha took place? It had become the Saturnalia. In the days of December, beginning from the seventeenth, the Saturnalia took place, in which all differences of rank and standing were suspended. Then man met man; high and low ceased to be; every one said ‘thou’ to the other. That which originated from the outer world was swept away, but for fun and merriment the children were given ‘Saturnalia presents,’ which then developed into our Christmas presents. Thus ancient Rome had been driven to take refuge in fun, in joking, in order to transcend the ordinary social distinctions.

Into the midst of all this, there entered about that time the new principle, wherein men do not call forth joking and merriment, but the highest in their souls—the spiritual. Thus did the feeling of equality from man to man enter Christianity in the time when in Rome it had assumed the merrymaking form of the Saturnalia, and this also testifies to us of the aspect of love, of general human love which can exist between man and man if we grasp man in his deepest being. Thus, for example, we grasp him in his deepest being, when at Christmas Eve the child awaits the coming of the Christmas child or the Christmas angel. How does the child wait at Christmas Eve? It awaits the coming of the Christmas child or angel, knowing: He is coming not from human lands, he comes from the spiritual world! It is a kind of understanding of the spiritual world, in which the child shows itself to be like the grown-up people. For they too know the same thing that the child knows—that the Christ-Impulse came into earthly evolution from higher worlds. So it is not only the Child of St. Luke's Gospel that comes before our souls at Christmas, but that which Christmas shall bring near to man's heart comes near to every child's soul in the loveliest way, and unites childlike understanding with grown-up understanding. All that a child can feel, from the moment when it begins to be able to think at all—that is the one pole. And the other pole is that which we can feel in our highest spiritual concerns, if we remain faithful to the impulse which was mentioned at the beginning of this evening's thoughts, the impulse whereby we awaken the will to the spiritual light after which we strive in our now to be founded Anthroposophical Society. For there, too, it is our will that that which is to come into human evolution shall be borne by something which comes into us from spiritual realms as an impulse. And just as the child feels towards the angel of Christmas who brings it its Christmas presents—it feels itself, in its childlike way, connected with the spiritual—so may we feel ourselves connected with the spiritual gift that we long for on Christmas night as the impulse which can bring us the high ideal for which we strive. And if in this circle we feel ourselves united in such love as can stream in from a right understanding of the ‘night of initiation,’ then we shall be able to attain that which is to be attained through the Anthroposophical Society—our anthroposophical ideal. We shall attain that which is to be attained in united work, if a ray of that man-to-man love can take hold of us, of which we can learn when we give ourselves in the right way to the Christmas thought.

Thus those of our dear friends who are united with us to-night may have a kind of excellence of feeling. Though they may not be sitting here or there under the Christmas-tree in the way that is customary in this cycle of time, our dear friends are yet sitting under the Christmas-tree. And all of you who are spending this ‘initiation night’ with us under the Christmas-tree: try to awaken in your souls something of the feeling that can come over us when we feel why it is that we are here together—that we may already learn to realise in our souls those impulses of love which must once in distant and yet more distant future come nearer and nearer, when the Christ-Impulse, of which our Christmas has reminded us so well, takes hold on human evolution with ever greater and greater power, greater and greater understanding. For it will only take hold, if souls be found who understand it in its full significance. But in this realm, ‘understanding’ cannot be without love—the fairest thing in human evolution, to which we give birth in our souls just on this evening and night when we transfuse our hearts with that spiritual picture of the Jesus-Child, cast out by the rest of mankind, thrown into a corner, born in a stable. Such is the picture of Him that is given to us—as though he comes into human evolution from outside, and is received by the simplest in spirit, the poor shepherds. If to-day we seek to give birth to the love-impulse that can pour into our souls from this picture, then it will have the force to promote that which we would and should achieve, to assist in the tasks that we have set ourselves in the realm of Anthroposophy, and that karma has pointed out to us as deep and right tasks in the realm of Anthroposophy.

Let us take this with us from this evening's thoughts on the Christmas initiation night, saying that we have come together in order to take out with us the impulse of love, not only for a short time, but for all our striving that we have set before us, inasmuch as we can understand it through the spirit of our anthroposophical view of the world.

Let us on this day in particular, turn our hearts with special devotion to those who are without on the scene of action, and who have to devote their lives and souls to the great task of the age; and let us say:

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the Earth-men committed to your care,
That, united with your power,
Our prayer may radiate helpfully
To the souls it lovingly seeks.

And for those who have already passed through the portal of death in consequence of the severe duties demanded of them in these times, we will repeat the same words in a slightly altered form:

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the sphere-men committed to your care,
That, united with your power,
Our prayer may radiate helpfully
To the souls it lovingly seeks.

And may that Spirit Whom we seek in our spiritual strivings, the Spirit who went through the Mystery of Golgotha for the sake of the freedom and progress of humanity, the Spirit Whom we must specially bear in mind to-day, may He be with you in your severe tasks.

Let us call to mind the decree ringing forth from the depths of the Mystery of the Earth's evolution.

‘Revelation of the Divine in the heights of existence and peace to men on earth who are permeated by good will.’ And as Christmas Eve approaches, we must (this year in particular) ask ourselves: ‘What are the feelings that unite us with this saying and its deep cosmic meaning?’ That deep cosmic meaning in which countless men feel the word ‘peace’ resounding, at a time when peace keeps away from a very large part of our earth. How should we think of these Christmas words at such a time?

There is one thought, which, in connection with this verdict, sounding through the world, must concern us far more deeply at this present epoch than at any other time—one thought. Nations are facing each other in enmity. Much blood has saturated our earth. We see and feel countless dead around us at this time. The atmosphere of sensation and feeling around us is interwoven with infinite sorrow. Hate and aversion are heard murmuring through the spiritual realm and might easily testify how very far removed men still are in our day from that love which He wishes to announce Whose birth is celebrated on Christmas Eve. One thought, however, arises: we think how opponents can face each other, enemy face enemy, how men can mutually bring death to one another and how they can all pass through the same Gate of Death with the thought of Christ Jesus, the Divine Light-Bringer. We recall how, in the whole earth, over which war, suffering and discord are spread abroad, these men can still be one at heart, however greatly they may otherwise be disunited, who in the depths of their hearts are united in their connection with Him Who entered the world on the day we commemorate at Christmas. We see how through all enmity, aversion and hatred, one and the same feeling may everywhere penetrate the human soul at this time: out of the blood and hatred may spring the thought of an inner union with One, with Him Who has united the hearts through something higher than anything which can ever separate mankind on earth. Thus the thought of Christ Jesus is a thought of immeasurable depth of feeling, a thought of infinite greatness uniting mankind, however disunited it may be as regards all that is going on in the world. If we grasp the thought in this way, we shall want to comprehend it still more deeply at the present time. We shall feel how much there is that can become strong and powerful within human evolution if connected with this thought—this thought which must develop in order that many things may be acquired by human hearts and souls in a different way from the present tragic method of learning them.

That He may strengthen us,
That He may invigorate us,

That He may teach us all over the earth really to experience in the truest sense of the words the utterance of the Christmas Eve saying, which transcends all that separates men from one another. This it is which he who really feels himself united with Christ Jesus solemnly vows anew at Christmas time.

There is a tradition in the history of Christianity which repeatedly appears in later times and for centuries became a custom in certain Christian regions. In olden times representations of the Christian Mysteries were organised chiefly by the Christian Churches for believers in many different regions. And in the remotest times these representations began by reading, occasionally even by enacting, the story of Creation as it occurs at the beginning of the Bible. There was first shown just at Christmas time, how the Cosmic Word sounded forth from the depths of the Cosmos and how out of the Cosmic Word Creation gradually arose: how Lucifer appeared to man, and how men thereby began their earth-existence in a manner different from what was originally destined for them before the approach of Lucifer. The entire story of the temptation of Adam and Eve was brought forward, and it was then shown how man was, as it were, embodied in the Old Testament history. Then as time went on there was added that which was presented in more or less detail in the performances which evolved during the fifteenth to the eighteenth centuries in the countries of Central Europe (of which we have just seen one small example). Very little now remains of the grand thought which united the beginning of the Old Testament at this Christmas Eve festival with the secret history of the Mystery of Golgotha. Only this one thing remains, that in our calendar, before the actual Christmas Day comes the day of Adam and Eve. This has its origin in the same thought. But in olden times, for those who through deeper thinking, through deeper feeling, or through a deeper knowledge, were to grasp the Mystery of Christmas and the Mystery of Golgotha, with the help of their teachers, there was exhibited also again and again a great comprehensive thought: the thought of the Origin of the Cross. The God Who is introduced to man in the Old Testament gives to man, as represented by Adam and Eve, this commandment: ‘Ye may eat of all the fruits of the garden, but not of the tree—not of the fruits which grow on the Tree of the Knowledge of Good and Evil.’ Because they did eat of this they were driven from the original scene of action of their being.

But the tree—as was shown in many different ways—came by some means into the line of generations, into the original family from which proceeded the bodily covering of Christ Jesus. And it so came about that (as was shown at certain times) when Adam, the man of sin, was buried, there grew out of his grave the tree which had been removed from Paradise. Thus the following thoughts are aroused: Adam rests in his grave: the man who was led astray by Lucifer and passed through sin, rests in his grave. He has united himself with the Earth-body. But from his grave sprouts the tree which can now grow out of the earth, with which Adam's body is united. The wood of this tree descends to the generations to which Abraham and David belong. And from the wood of this tree, which stood in Paradise and which grew forth from Adam's grave, was made the Cross upon which Christ Jesus hung.

That is the thought which again and again was made clear by their teachers to those who had to understand the Mystery of Golgotha and its secrets from a deeper point of view. A deep meaning lies in the fact that in olden times profound thoughts were expressed in such pictures. And even at the present day this is still the case, as we shall presently see.

We have made ourselves acquainted with the thought of the Mystery of Golgotha which reveals to us that the Being Who passed through the body of Jesus has poured out over the Earth and into the Earth's aura what He was able to bring to the Earth. That which the Christ brought to the Earth is since united with the whole body of the Earth. The Earth has become quite different since the Mystery of Golgotha. In the Earth-aura there lives what the Christ brought out of the heavenly heights to the Earth. If we unite this spiritually with that old picture of the tree, it shows us the whole connection from another point of view. The Luciferic principle drew into man as he began his earthly career. Man as he now is belongs to the Earth, through his union with the Luciferic principle. He forms part of the Earth. And when we lay his body in the earth, this body is not merely that which anatomy sees, but is at the same time the outer mould of what man is in his inner being within his earthly nature. Spiritual Science makes it quite clear to us that what goes through the gates of death into the spiritual worlds is not the only part of man's being, but that man through his whole activity, through his deeds, is united with the Earth. He is really united with the Earth as are those events which the geologists, mineralogists and zoologists, connect with the Earth. We might say that that which binds man to the Earth is at first concealed from the human individuality on going through the gates of death. But we surrender our external form in some manner to the Earth. It enters the Earth-body. It carries in itself the imprint of what the Earth has become through Lucifer's entering the Earth evolution. That which man accomplishes on the Earth bears the Luciferic principle in it. Man brings this Luciferic principle into the Earth-aura. There springs forth and blossoms from man's deeds and activities not only that which was originally intended for man but that which has mingled with the Luciferic principle. This is in the Earth-aura. And when we now see on the grave of the man Adam led away by Lucifer, that tree of the Knowledge of Good and Evil, which through the Luciferic temptation has become different from what it originally was, we then see everything that man has become through forsaking his original state, when he submitted to the Luciferic temptation and brought something into the Earth's evolution not previously determined. We see the tree grow out of what the physical body is for the Earth, that which has been stamped in its Earth form, and causes man to appear in a lower sphere on the Earth than the one originally destined for him, which would have been his if he had not succumbed to Lucifer. There grows out of the whole Earth existence of man something which has entered human evolution through the Luciferic temptation. While we seek knowledge, we seek it in another way than that originally destined for us. That however allows us to recognise that what grows out of our earthly deeds is different from what it would have been according to the original Divine decree. We form an earth existence other than the one laid down by the original Divine Will. We mingle something else with it; something else, concerning which we must form quite definite conceptions if we want to understand it.

We must form such ideas as these, if we wish to understand correctly. We must say to ourselves as follows: I am placed in the Earth evolution. What I give to the Earth evolution through my deeds bears fruit. It bears the fruit of knowledge which comes to me through my participation in the knowledge of good and evil on the Earth. This knowledge lives on in the evolution of the Earth and is present therein. When, however, I behold this knowledge it becomes in me something different from what it would have been originally, it becomes something which I must alter if the Earth's goal and task are to be reached. I see something grow out of my Earth deeds which must become different. The tree grows up, the tree which becomes the Cross of earth existence. It becomes something to which man must acquire a new relation, for the old relation does no more than allow the tree to grow.

The tree of the Cross, that Cross that grows out of the Luciferically tainted Earth evolution, springs up out of Adam's grave, out of the man-nature which Adam acquired after the fall. The tree of knowledge must become the stem of the Cross because man must unite himself anew with the correctly recognised tree of knowledge as it now is in order to reach the Earth's goal and task.

Let us now ask—and here we touch a significant Mystery of Spiritual Science: How does the case stand with those principles which we have learnt to recognise as the principles of human nature? Now we all know that the highest member of human nature is the Ego. We learn to utter ‘I’ at a definite time of our childhood. We enter into relation with the Ego from the time to which in later years memory carries us back. This we know through various lectures and books upon Spiritual Science. Up to that time the Ego worked formatively upon us, up to the moment when we have a conscious relation to our Ego. The Ego is present in our childhood, it works within us, but at first only builds up our physical body. It first creates the super-sensible forces in the spiritual world. After passing through conception and birth, it still works for a time—lasting for some years—on our body, until that becomes an instrument capable of consciously grasping the Ego. A deep mystery is connected with this entry of the Ego into the human bodily nature. We ask a man we meet how old he is, and he gives as his age the years which have passed since his birth. As has been said, we here touch a certain mystery of Spiritual Science that will become ever clearer and clearer in the course of the near future, but to which I shall now merely refer. What a man gives as his age at a definite time of his life, refers only to his physical body. All he tells us is that his physical body has been so many years evolving since his birth. The Ego takes no part in this evolution of the physical body but remains stationary. It is a Mystery difficult to grasp, that the Ego, from the time to which our memory carries us back, really remains stationary: it does not change with the body, but stands still. We have it always before us, because it reflects back to us our experiences. The Ego does not share our Earth journey. Only when we pass through the gates of death we have to travel back again to our birth along the path we call Kamaloka in order to meet our Ego again and take it on our further journey. Thus the Ego remains behind. The body goes forward through the years. This is difficult to understand because we cannot grasp the fact that something remains stationary in time, while time itself progresses. But this is actually the case. The Ego remains stationary, because it does not unite with what comes to man from the Earth-existence, but remains connected with those forces which we call our own in the spiritual world. There the Ego remains; it remains practically in the form in which it was bestowed on us by the Spirits of Form. The Ego is retained in the spiritual world. It must remain there, otherwise we could never, as man, fulfil our original task on Earth and attain the goal of our Earth-evolution. That which man here on Earth has undergone through his

Adam-nature, of which he left an imprint in the grave when he died in Adam, that belongs to the physical body, etheric and astral body and comes from these. The Ego waits; it waits with all that belongs to it the whole time man remains on Earth, ever looking forward to the further evolution of man, beholding how man recapitulates when he has passed through the gates of death, and retraces his path. This implies that as regards our Ego we remain in a certain respect behind in the spiritual world. Man will have to become conscious of this, and humanity can only become conscious of it because at a certain time the Christ descended from those worlds to which mankind belongs, out of the spiritual worlds Christ descended, and in the body of Jesus prepared, in the twofold manner we already know, that which had to serve Him as a body on Earth.

When we understand ourselves aright, we continually look back through our whole Earth life to our childhood. There, in our childhood, precisely the spiritual part of us has remained behind. And humanity should be educated to look back on that to which the spirit from the heights can say: ‘Suffer the little children to come to Me!’ Not the man who is bound to the Earth, but the little child. Humanity should be educated to this, for the Feast of Christmas has been given to it, that Feast which has been added to the Mystery of Golgotha, which need otherwise only have been bestowed on humanity as regards the three last years of the Christ life, when the Christ was in the body of Jesus of Nazareth. It shows how Christ prepared for Himself this human body in childhood. This is what should underlie our feelings at Christmas: the knowledge of how man, through what remains behind in heavenly heights during his years of growth, has really always been united with what is now coming. In the figure of the Child man should be reminded of the Human-Divine, which he left behind in descending to Earth, but which has now again come to him. Man should be reminded by the Child of that which has again brought his child-nature to him. This was no easy task, but in the very way in which this Festival of the Cosmic Child, this Christmas Festival, was developed in Central Europe, we see the wonderful, active, sustaining force within it.

What we have seen to-day is only one of many Nativity Plays. There have remained from olden times a number of so-called Paradise Plays which were produced at Christmas and in which the story of Creation is enacted. In connection with the representation of to-day, which is merely a pastoral play, there has also remained behind the Play of the Three Kings offering their gifts. A great deal of this was recorded in numerous plays which for the most part have now disappeared.

About the middle of the eighteenth century the time begins in which they disappear in country districts. But it is wonderful to trace their existence. In West Hungary, about 1850, Karl Julius Schröer, made a collection of Christmas Plays such as these in the neighbourhood of Pressburg. Other people made similar collections in other places. But what Schröer then discovered of the customs connected with the performance of these plays may sink deeply into our hearts. These plays were there in manuscript in certain families of the villages and were regarded as something especially sacred. With the approach of October preparations were always begun to perform this play at Christmas before the people of the place. The well- behaved youths and maidens were sought out and during this time of preparation they ceased to drink wine or alcohol. They might no longer romp and wrestle on Sundays. They had really to lead what is called a holy life. And thus a feeling prevailed that a certain moral tone of the soul was necessary in those who devoted themselves at Christmas to the performance of such plays, for they could not be performed in the quite worldly atmosphere. They were performed with all the simplicity of the villagers, but profound seriousness prevailed in the entire performance. In all the plays collected by Schröer and earlier by Weinhold and others in many different regions, there is everywhere this deep earnestness with which the Christmas Mystery was approached. But this was not always so. We need only go back two centuries further to find something else which strikes us in the highest degree as peculiar. The very manner in which these Christmas plays became part of the life of the central European villages in which they arose and gradually evolved, shows us how powerfully the Christmas thought worked there. It was not immediately taken up in the manner just described; the people did not always approach it with holy awe, with deep earnestness, with a living feeling of the significance of the occurrence.

In many regions it was begun by erecting a manger before the side altar of some church. This was in the fourteenth or fifteenth century; but it goes back to still earlier times. A manger was erected, a stall with an ox and an ass, the Child and two figures representing Joseph and Mary. Thus at first it was attempted with simple art; later an attempt was made to bring more life into it, but on the spiritual side. That is, priests took part; one priest represented Joseph and another Mary. In earlier times they spoke their parts in the Latin tongue, for in the old churches great stress was laid on this—it was considered very important that the spectators should understand as little as possible of the matter and should only behold the external acting. But this could no longer continue to please, for there were among the spectators those who wanted to understand something of what was being enacted before them. Gradually it became customary to recite certain parts in the dialect used in the district. Finally the wish arose in people to participate, to take part in the experiences themselves. But the thing was still quite strange to them. We must remember that in the twelfth and thirteenth centuries there was not as yet the knowledge of the Holy Mysteries, of the Mystery of Christmas, for instance, which we to-day regard as a matter of course. We must remember that although the people year in and year out attended Mass, and at Christmas the Midnight Mass, they did not possess the Bible, which was only there for the priests to read; they were only acquainted with a few extracts from the Holy Scripture. And it was at first really to acquaint them with what had once occurred that these things were dramatised in this fashion for them by the priests. The people first learnt to know of them in this way.

Something must now be said which I must ask you not to misunderstand, but it may be brought forward because it expresses purely historical truth. It was not that the participation in the Christmas plays proceeded from some mysterious influence or anything of that nature; what attracted the people was rather the desire to take part in what was presented before them and to draw nearer to it. At last they were permitted to share in it. Things had to be made more comprehensible to the laity. And this clearer understanding progressed step by step. At first the people understood absolutely nothing about the child lying in the manger. They had never seen such a thing as a child in a manger. Ear her when they were not allowed to understand anything, they accepted it: but now they wanted to share in it, it had to be made comprehensible to them. And so a cradle was brought and as the people passed, each one took part by rocking the child for a moment. Thus similar details were developed in which they took part. Indeed there were even districts in which all was quite serious at first, but when the child was brought, they made a tremendous uproar, everyone screaming and showing by dancing and shouting the pleasure they felt in the birth of the child. It was then received in a mood that felt a passion for movement and a desire to experience the story. But in this story lay something so great and mighty that, out of this quite profane feeling there gradually evolved that holy awe of which I have already spoken. The subject itself impressed its holiness on a performance which could not at first have been called in the least holy. Precisely in the Middle Ages the holy story of Christmas had first to conquer mankind. And it conquered the people to such an extent that in the performance of their plays, they desired to prepare their lives with this moral intensity.

What was it that thus overcame the feelings, the soul of man? It was the sight of the Child, of that which remains holy in man whilst his other three bodies unite with the Earth evolution. Even though in some districts at different times the story of Bethlehem took on grotesque forms, yet it lay in human nature to evolve this holy regard for the child-nature, which is connected with what entered into the development of Christianity from the very beginning. And that is the consciousness of the necessity of a reunion of what remains stationary in man when he commences his Earth evolution, with what has connected itself with Earth-man, so that man gives over to the Earth the wood from which the cross must be made with which man has to form the new union.

In the more remote times of Christian development in Central Europe, nothing but the conception of Easter was popularised, and only in the manner described was the conception of Christmas gradually developed. For what appears in ‘Heliand,’ for instance, was composed by various individuals, but never became popular.

The observance of Christmas grew into a popular custom as described, and it shows in a manner really startling how man acquired the thought of the union with the child-nature, that pure and noble childlike character that appeared in a new form in the Jesus-Child. When we so grasp the power of this thought that it lives in the soul as the only conception in our existence capable of uniting all men, then we have the true Christian conception. This Christ-Thought becomes mighty in us, it becomes something which must grow strong within us if the further Earth evolution is to proceed aright. Let us remember here how far removed man is in his present Earth-existence from what is really contained in the depths of the Christ-Thought.

A book by Ernst Haeckel has recently appeared called Thoughts about Life, Death, Immortality and Religion, in Connection with the World-War. Now a book by Ernst Haeckel certainly springs from a deep love of truth, certainly the deepest truth is sought for in it. The following may give some idea of what the book is intended to convey. It sets out to indicate what now transpires on the Earth, how the nations are at war with each other, living in hate, how countless deaths take place every day. All these thoughts which obtrude so painfully on mankind are mentioned by Haeckel, but naturally with the underlying thought of considering the world from his own point of view. We have said that Haeckel may, even by Spiritual Science, be considered a profound investigator. His point of view may indeed lead to other results, but leads to what can be observed in the newer phases of Haeckel's evolution. Now Haeckel forms thoughts on the world-war. He too remarks how much blood is flowing, how greatly we are encompassed by death. And he asks: ‘Can the thoughts of religion endure by the side of this? Can one anyhow believe (he asks) that some wise Providence—a kindly God—rules the world, when one sees so many dying every day through mere chance (so he says)? They do not perish from any cause attributable to a wise cosmic ordering, but through the accident of meeting a possible shell. Have these thoughts of the wisdom of Providence any meaning in the face of this? Must not just such events as these prove that man is nothing more than what external materialistic history of evolution declares and that all earth existence is fundamentally directed not by a wise Providence but by chance? In the face of this, can there be any other thought than that of resignation (continues Haeckel), of saying: ‘We give up our bodies and pass out into the thought of the cosmic all?’ But if one questions further, (though Haeckel does not put the question), if this ‘all’ is nothing but the play of endless atoms, has the life of man any meaning in earth-existence? As said above, Haeckel does not pursue the question, but in his Christmas book he gives the answer: ‘These very events which touch us so painfully show us that we have no right to believe that a good Providence or wise cosmic ruling or anything of the kind moves and lives in the whole world. So we must be resigned—we must put up with things as they are!’

And this is a Christmas book! A book nobly and honourably planned. But this book is based on the remarkable prejudice that it is useless to seek for a meaning to the earth. That it is denied to humanity to seek in a spiritual way for a meaning!

If we only observe the external course of events we do not see this meaning. Then it is as Haeckel says. And at that it has to remain, that is, that this life has no meaning! That is his opinion. A purpose may not be sought. But perhaps someone else may say: The events now taking place show us, for the very reason that, if we look at them externally and point only to the fact that numberless bullets are ending the lives of men to-day, they appear without purpose—those very events show us that we must seek more deeply to find the purpose. We must not simply seek a purpose in that which happens on the Earth alone, when these human souls forsake the body, but we must investigate the life that now begins for them when they pass through the gate of death. In short, another man may say: ‘Just because no meaning can be found in the external, it must be sought elsewhere, in the super-sensible.’ Is that anything else than to take the same thought into another—quite different—domain? Haeckel's science may lead those who think as he does to-day to deny all meaning to Earth-existence. It may seem to prove, from what happens so painfully to-day, that the Earth-life as such has no meaning. But if we grasp it in our way—as we have often done before—then this very same science becomes a starting point for showing what deep and mighty purpose can be discovered by us in the world phenomena. For this, however, there must be the spiritual active in the world; we must be able to unite ourselves with the spiritual. For man in the sphere of erudition does not yet understand how to let that power work on him which has so wonderfully conquered the hearts and souls that on beholding the Christmas Mystery, out of a profane comprehension, there has arisen a holy understanding. Because the learned cannot yet grasp this and cannot yet unite the Christ-Impulse with what they see in the external world, it is impossible for them to find a real true meaning in the Earth. And so we must say: The Science of which man is so proud to-day—and rightly so—with all its immense progress is not in itself in a position to lead man to any satisfactory philosophy. It can just as easily lead to a lack of sense and meaning as to a meaning for the Earth, just as in any other domain. Let us consider science in the later centuries, especially in the nineteenth and up to the present day—evolving so proudly all its wonderful laws, and let us look at what surrounds us to-day. It has all been produced by science. We no longer burn, as Goethe did, a night-light. We burn something else and illumine our rooms in a very different fashion. All that possesses our souls to-day, as the result of our science has arisen through the immense progress of which man is so proud, so justly proud. But how does this science work? It works beneficially when man evolves what is good. But to-day, just through its very perfection, it produces invincible instruments of murder. Its progress serves the cause of destruction as well as that of construction. Just as on the one side that science of which Haeckel is a follower may lead either to sense and meaning or to nonsense and lack of meaning, so, in spite of its greatness, it may serve both destruction and construction. And if it depended on science alone what was produced, then, from the same sources from which it constructs, science would bring forth ever more and more fearful instruments of destruction. Science itself has no direct impulse to bring humanity forward! If this could be realised, science would then, and then only, be valued in the right way. We should then know that in the evolution of man there must be something more than man can reach by means of science.

What is this science of ours? In reality none other than the tree growing out of Adam's grave; and the time is drawing near when man will recognise this. The time will come when man will know that this tree must become the wood which is the Cross of humanity and which can only become a blessing when on it is crucified and properly united with it, that which lies on the further side of death, yet fives already here in man. That it is to which we look up in the Holy Christmas Eve, if we feel this Mystery of the sacred Festival aright—and that is what can be represented in childlike fashion, and yet is the cloak of the greatest Mysteries. Is it not really wonderful that in this simple way it could be brought home to people that something had appeared which, though it cannot extend beyond childhood, yet governs a man during his whole Earth- life? It is related to that to which man, as a super-sensible being, belongs. Is it not wonderful that this, which is in the highest degree invisible and super-sensible, could approach so near to those simple human souls through simple pictures such as these?

Indeed those who are learned will also have to follow the same path as those simple souls. There was even a time when the Child was not represented in the cradle nor in the manger, but when the sleeping child was placed upon the Cross! The Child sleeping on the Cross! A wonderful, profound picture, which expresses the whole thought I wished to lay before your souls to-day.

Cannot this thought in reality be very simply stated? Indeed it can! Let us just seek the origin of those impulses which to-day oppose each other so terribly in the world. Whence do they originate? Whence originates all that to-day is in such bitter conflict, all that makes life so difficult for humanity? It all originates in what we become in the world after the time of our earliest recollection. Let us go back beyond that time, let us go right back to the point when we are called the little children who may enter the kingdom of heaven. We do not find it then, there was then nothing in the human soul of what to-day is strife and hatred. In this simple way the thought can be expressed and to-day we must visualise spiritually that there is in the human soul an original condition rising above all human strife and disharmony.

We have often spoken of the old Mysteries, which were intended to awaken in the nature of man that which allowed him to perceive the super-sensible; and we have said that the Mystery of Golgotha represents on the stage of history clearly for all mankind, the story of the super-sensible Mystery. Now that which unites us with the true Christ-Thought is within us, it is really in us—to enable us to have moments in our life (this is to be taken literally not symbolically) moments when, in spite of everything we may be in the external world, we can yet make that which we have received as children alive within us, moments in which we behold man in his development between birth and death, and can feel the child-nature in ourselves.

In my public lecture on Johann Gottlieb Fichte, I might have added a few words more—perhaps they might not have been thoroughly understood then, they would, however, have explained many things which dwelt in this particularly devout person. I might have said why he became such a very special person; it was because, in spite of his age, he retained more than most people of the child-nature. There is more of the child-nature in such men than in others. Men like these, men who retain more of their child-nature, keep their youth and do not grow old as do others. This is really the secret of many great men, that they can in a sense remain children—speaking relatively, of course, for they have had to lead the life of men.

The Christmas Mystery appeals to the child-nature within us. It points us to the vision of the Divine Child that is destined to take up the Christ—and to which we look up as to something over which the Christ, Who went through Golgotha for the salvation of the Earth, already hovers.

Let us be conscious of this when we give over the imprint of our higher man, our physical body, to the Earth. This is not a mere physical event, for something spiritual takes place. But this spiritual event only takes place aright because the Christ-Being, by going through the Mystery of Golgotha, has flowed into the aura of the Earth. We do not behold the entire Earth in its completeness unless we visualise also the Christ, Who, since the Mystery of Golgotha, is united with it. We may pass Him by, as we pass by anything super-sensible if we are merely equipped in a materialistic sense; but we cannot pass Him by if the Earth is really to have for us a true and actual purpose. Everything rests upon our being able to awaken in ourselves that which opens our gaze to the spiritual world.

Let us make this Christmas Festival what it should be to us, a Festival which not merely serves the past—but also the future; that future which is gradually to bring forth the birth of the spiritual life for the whole of humanity. We must unite ourselves with the prophetic feeling, with the prophetic premonition, that such a birth of the spiritual life in man must be accomplished, that a mighty Christmas must work to influence the future of humanity, a bringing to birth of that which in the thoughts of man gives a meaning to the Earth, that meaning which became the objective of the Earth when the Christ-Being united Himself with the Earth-aura, through the Mystery of Golgotha. Let us meditate at Christmas on the thought how from the depths of darkness light must enter human evolution. The old light of the spiritual life which was gradually dying out before Golgotha had to pass away and has now to arise anew, it must since Golgotha be born again through the consciousness in the human soul that this soul of man is connected with what the Christ had become to the Earth through the Mystery of Golgotha.

When more and more men arise who can thus grasp Christmas in the sense of Spiritual Science, it will become a force in the hearts and souls of men which has a meaning for all times, whether in such times as men give themselves over to feelings of happiness, or when they must feel sorrow and pain such as we feel to-day, when we think of the great misery of our time.

Concerning the vision of the spiritual which gives meaning to the Earth, it has been expressed in beautiful words which I will put before you to-day: (Here follows a rough translation):—

That which gives mine eyes the power
To cause deformity to disappear,
To turn dark nights to radiant suns of brightness,
To turn disorder into order, and decay to life;—
Life, which through the ages,
Weaves invisibly in space,
Leading me on to th' eternal sources
Of the Beautiful, the True, the Good.
The source of all Delight,
In which immersed, my strivings are but vain.
Life it is, which since in Urania's eyes I gazed,
The deep, the clear, the blue—pure flames of light—
I have silently perceived and looked upon.
Since then I see those eyes in deeps profound,
The only permanent things in my existence,
They live on in me, part of my life,
And see through my beholding.

And in another small poem:—

Nothing is but God, and God is naught but Life.
Thou knowest this, as I myself know too,
And yet our knowing would ne'er have power to be,
Unless t'were knowledge of the Life of God.
How fain would I devote myself to this!
But where shall it be found; if into some knowledge it doth flow,
Forthwith it is transformed into a semblance.
Commingled with Him, surrounded by His sheath,
When thou dost wake the true sheath to behold, It is thy Self!
Let all that perishable is, decay.
Henceforth let God alone dwell in thy strivings,
Learn to discern what beyond all striving yet lives on;
Then will the Sheath itself become perceptible,
And unveiled be the Life Divine.

It is true men do not always know how to understand those who lead them to a vision of the spiritual which gives a meaning to the Earth. The materialists are not alone in this. Others, who believe themselves to be no materialists because they continually repeat, ‘God, God,’ or ‘Lord, Lord,’ too often do not know what to make of these guides to the spiritual. For what could one make of a man who says:

‘Learn to discern what beyond all striving yet lives on;
Then will the sheath itself become perceptible,
And unveiled be the Life Divine.’

Who sees Divine Life in everything? He might be reproached with holding the world away from him, with denying its existence. Such a man might be accused of denying the existence of the world. His contemporaries accused him of denying God, of being an atheist, and drove him away from the High School on that account. For the words I have just quoted were written by Johann Gottlieb Fichte. He is a case in point. When there lives on in a human soul all through his earthly life that which dwells as an impulse from the Mystery of Golgotha and the notes of which may be heard in the Christmas Mystery, a way is then opened in which we can find that consciousness in which our own ego flows in union with the Earth-Ego. For the Earth-Ego is the Christ. In this way something is developed in man which must become greater and greater if the Earth is to achieve that evolution for which it was destined from the beginning of all things.

And so from the spirit of our Spiritual Science we have to-day tried to transform the Christmas thought into an impulse; and while looking up to it from that which is now going on around us, we shall try not to behold a want of purpose in the Earth-evolution, but rather in the midst of sorrow and pain, even in strife and hatred, to see something which finally helps man a step forward.

More important than the search for the causes of what happens to-day is this: that we should turn our gaze to the possible effects, to those effects which we must conceive as bringing healing to mankind.

That nation or people will do the right thing which is able to fashion something healing for mankind in the future, from what springs up out of the blood- saturated Earth. But this healing can only come about when man finds his way to the spiritual worlds: when he does not forget that not only a transitory but an eternal Christmas exists, an everlasting bringing to birth of the Divine Spiritual in the physical Earth-man.

Especially to-day let us retain the holiness of this thought in our souls, and keep it there, even beyond the Christmas season, during the time which can be for us in its external course, a symbol of the evolution of light. Darkness, the most intense Earth-darkness prevails at this time of the year. But we know that when the Earth lives m the deepest outer darkness, the Earth-soul experiences its light, its greatest time of growth begins.

The spiritual time of awakening coincides with Christmas and with this spiritual awakening should be united the thought of the spiritual awakening of the earth-evolution through Christ Jesus. For this reason the Christmas Festival was placed just at this particular time.

In this cosmic and at the same time earthly and moral sense let us fill our souls with the thoughts of Christmas and then, strengthened and invigorated with this moral thought, let us, as far as we can, turn our gaze on everything around us, desiring what is right for the progress of events and especially as regards the present occurrences. And as we begin at once to make active within us the strength we have been able to acquire from this Christmas Festival, let us conclude once more by turning to the Guardian Spirit of those who have to take a difficult part in the great events of the times.

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the earth-men committed to your charge,
That, united with your power,
Our prayers may helpfully irradiate
The souls they lovingly seek.

And for those who have already passed through the gates of death while fulfilling the severe tasks given to man as a result of the great demands of our present time, let us repeat those words again in a slightly altered form:

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the sphere-men committed to your charge,
That united with your power,
Our prayers may helpfully irradiate
The souls they lovingly seek.

And may the Spirit Who passed through the Mystery of Golgotha, that Spirit Who, for the progress and salvation of the Earth, has made Himself known in the Mystery of Christmas, which men will gradually learn to understand better and better, may He be with you in the severe tasks that he before you.

When I have had occasion in recent years to speak on any of the great yearly festivals, Christmas, Easter or Whitsuntide, I have felt bound to say that we have no right, especially under the conditions that obtain today, to commemorate these occasions in the old accustomed manner; we have no right to forget the widespread suffering, the widespread sorrow of the times, and to recall only the greatest Event which took place in earthly evolution. It is our duty, standing as we do on the ground of our Spiritual conception of the World, so fully to realize all that which indicates decline in human civilization today, that this realization permeates our thoughts even round the Christmas tree. It is clearly our duty so to receive the birth of Christ Jesus into our hearts, into our souls, that we do not close our eyes to the fearful deterioration that has overtaken the so-called culture of mankind.

At this very time it is for us to bring forward the question: “Has not the thought of Christmas also suffered the fate of being seized by the forces of general deterioration?” When Christmas is spoken of today are we still conscious of that of which man ought to be conscious when he raises his thoughts and feelings to the contemplation of the festival of Christ? Are men in general conscious of the true meaning of what entered human evolution at the Mystery of Golgotha?

We light up our Christmas trees, we repeat the customary words and phrases associated with the Christmas festival, but all too often we avoid opening our eyes fully, we avoid awakening our consciousness fully to the need of saying to ourselves: “Here, too, there is decline. Where art Thou, O Christ-Power, Thou who canst actively bring about a new ascent?” For it must have been very clear to you in the lectures which for many years have been given in our circles, that only by the power of Christ will it be possible to permeate declining civilization with that impulse which can give it a new uplift.

In these days we must often think of men, in the middle of the nineteenth century, or towards the last third of it, who, from a certain materialistic mentality, spoke quite differently from the way many men speak today. They spoke more honestly than most men do today. I should like to recall to you one personality, a truly materialistic mind—David Friedrich Strauss. You know that his book, The Old Faith and the New, is a kind of Bible of materialism.

Among the questions Strauss asks in this book is the following: “Can we still be Christians?” He answers this question, and the unusual thing about his answer is that it comes from a mind fundamentally materialistic, but at the same time honest.

David Friedrich Strauss constructed a world-edifice of thoughts, of ideas, formed entirely according to materialistic, physical laws. He placed man within it in a world-order in which human nature contained none but physical laws. From these convictions, Strauss answered the question “can we still be Christians?” with an emphatic “No”. For men who held the views on natural science which Strauss held in accordance with the consciousness of his times, could not be Christians.

Thus a fatal, but entirely honest opinion is expressed in this “No” of David Friedrich Strauss, and the feeling often occurs to us today: Would that the official advocates of this or that religious faith were as honest as was David Friedrich Strauss. Could they but see that though they use the name of Christ they are really active opponents of Christianity.

My dear friends, we dare not surrender ourselves in these days to a love of ease, nor close our eyes to the essentially important happenings of the present time. It may not seem to you to be associated with Christmas, though it does indeed seem so to me, when I refer to an experience which came to me through a kind of spiritual investigation of an actual fact of the present day.

You all know those persons who to a great extent are responsible, especially in Central Europe, for the dreadful conditions into which we have drifted, so far as any human being can be called responsible for these things. What did these men do when misfortune broke over Europe? They wrote books! We had books written by all kinds of people.

Now, the following experiment can be made with the help of Spiritual Science. The question can be asked, but strictly in accordance with Spiritual Science: “What forms of thought speak to us from the greater part of these self-vindicating books?” I have tried from every side to answer this question conscientiously. I have asked myself: “Of what kind are the thought-forms of these men on whom so much of the fate of Central Europe depends?” If we do not proceed in the abstract, but enter into things in the concrete, we compare one thing with another. In this way a comparison came to me when I asked myself the question: “About what period in the normal course of evolution in Europe were such thought-forms cultivated as those which we find in the leading personalities during the world war?” After conscientious scrutiny of the facts it was made plain to me that men thought in this manner about the time of the Roman, Julius Caesar. There is no difference between the soul- and thought-life of Julius Caesar at the time, let us say, of his Gallic wars, and the way in which such modern personalities form their thoughts. This means that these men have remained in a life of thought entirely unaffected by Christianity, for Caesar lived before the Mystery of Golgotha had broken into evolution. Even if the name of Christ Jesus is sometimes on their lips, the soul-life of these men has developed in such a way that it has nothing to do with concrete Christianity.

As the result of our many-sided studies we know that if anything develops in its own period, it is fundamentally good for humanity, but that it is otherwise when this thing remains stationary and comes to the front later. When this happens, when for instance that which was suited to the time of the Caesars continues to play a part in the twentieth century, that which was suitable to Caesar's day is transformed into something Luciferic. For that which ought to have worked properly in another period becomes, if it remains stationary, Luciferic. It is indeed essentially Luciferic.

We may now ask: “How is it that people whose fate has placed them in a leading position, have in their lives remained behind in this way?” If this question is to be answered we must turn our attention to those who claim to fill their spiritual life with the Christ-impulse, but who really work in an anti-Christian direction. Let us turn our attention to many official representatives of religious creeds, men who pretend to speak according to the Gospels, but who are opposed to everything that really tells of the living Christ in our day. The most anti-Christian persons are frequently found today among the clergy, among the preachers of the so-called Christian creeds.

If among other writings people would investigate a book—regarded by many as setting the fashion—a book entitled Das Wesen des Christentums (The Nature of Christianity), by Adolf Harnack, they would find an answer to this question. If the name of Christ were struck out of this book and replaced by the name of a God generally little known, a God who permeates and controls human life just as he permeates and controls Nature; if the name of Christ were struck out and replaced by the name of Jahve of the Old Testament, this book would be nearer the truth than it is, and would then have some meaning.

The fact is that Adolf Harnack knows nothing of the real Being of Christ, that he has not the vaguest idea of the real Being of Christ, that he worships a universal, indefinite God and then labels this universal, indefinite God with the name of Christ. And who is Adolf Harnack? Adolf Harnack has become the fashionable theologian of the circles which have provided the ground for the spiritual tendencies of those persons of whom I have been speaking. It is because no true revelation regarding the Christ comes any longer from the representatives of the creeds, that we no longer find in the events of the present day, among the men bound up with these events, any understanding for the true revelation of the Christ.

It hardly means anything to thousands, to millions of people at the present day, when they speak of the festival of Christmas; for they know nothing of the Being of Christ in the sense that is so necessary for our time. We must look into these things if in a deeper sense we will to understand the original causes of the downfall in contemporary events, and in the life of mankind within these events.

I have frequently spoken to you here of that important event which came to pass in the last third of the nineteenth century, the event through which a special relationship was established between the Archangelic Power, that Being whom we call the Archangel Michael, and the destiny of mankind. I have reminded you that since November, 1879, Michael has become the Regent, as it were, of all those who seek to bring to men the beneficial forces necessary to their healthy progress.

My dear friends, in our day we know that when such a matter is indicated, the indication refers to two different things: first, to the objective fact, and second, to the way this objective fact is connected with what men are willing to receive into their consciousness, into their Will. The objective fact is simply this, that in November, 1879, beyond the sphere of the Sense World, in the Supersensible World, that event took place which may be described as follows: Michael has gained for himself the power, when men come to meet him with all the living content of their souls, so to permeate them with his power, that they are able to transform their old materialistic intellectual power—which by that time had become strong in humanity—into spiritual intellectual power, into spiritual power of understanding. That is objective fact; it has taken place. We may say concerning it that since November, 1879, Michael has entered into another relationship with man than that in which he formerly stood. But it is required of men that they shall become the servants of Michael.

What I mean by this will become quite clear to you through the following explanation. You are aware that before the Mystery of Golgotha was accomplished upon earth, the Jews of the Old Testament looked up to their Jahve (or Jehovah). Those who, among the Jewish priests, looked up in full consciousness to Jahve, were well aware that they could not reach him directly with human perception. The very name, Jahve, was held to be unspeakable, and if it had to be uttered, a sign only was made, a sign which resembles certain combinations of signs which we attempt in the art of Eurhythmy. The Jewish priesthood, however, was well aware that men could approach Jahve through Michael. They called Michael the countenance of Jahve. Just as we learn to know a man when we look into his face, just as we draw conclusions about the gentleness of his soul from the gentleness of his countenance, and about his character from the way he looks at us, so the priesthood of the Old Testament, through the atavistic clairvoyance which flowed into their souls in dreams, desired to gain from the countenance of Jahve, from Michael's connection with Jahve, that which it was not yet possible for mankind to gain.

The position of this priesthood towards Michael and Jahve was the right one. Their position towards Michael was right because they knew that if a man of that time turned to Michael, he could find through Michael the Jahve-power, which it was proper for the humanity of that time to seek.

Other Soul-Regents of humanity have appeared since then in the place of Michael; but in November, 1879, Michael once more took the lead, and can become active in the soul-life of those who seek the paths to him. These paths today are the paths of Spiritual Scientific Knowledge. We may speak of “the paths of Michael”, just as well as of the “paths of Spiritual Scientific Knowledge”.

But just at the time when Michael entered in this way into relationship with the souls of men, in order again to become their inspirer for three centuries, at this very time the demonic opposing force, having previously prepared itself, set up the very strongest opposition to him, so that a cry went through the world during our so-called war-years, in reality years of terror, a cry which has become the great World-misunderstanding which now fills the hearts and souls of men.

Let us consider what would have become of the Jewish people of the Old Testament, if instead of approaching Jahve through Michael they had sought to approach Him directly. They would have become an intolerant people, a national self-seeking people concerned with the aggrandizement of their own nation, a nation thinking only of itself. For Jahve is the God who is connected with all natural things, and in the external historical development of mankind, He manifests His Being through the connection of generations, as it expresses itself in the essential qualities of the people. It was only because the ancient Jewish people desired at that time to approach Jahve through Michael, that they saved themselves from becoming nationally so egoistic that Christ Jesus would not have been able to come forth from among them. Because they had permeated themselves with the Michael power, as this power was in their time, the Jewish people were not so strongly impregnated with forces given over to national egoism, as would have been the case had they turned directly to Jahve.

Today Michael is again the Regent of the World, but it is in a new way that mankind must become related to him. For now Michael is not the countenance of Jahve, but the countenance of Christ Jesus. Today we must approach the Christ-impulse through Michael. In many respects humanity has not yet struggled through to this. Humanity has retained atavistically the old qualities of perception by which Michael could be approached when he was still the intermediary to Jahve; and so today humanity has a false relationship to Michael. This false relationship to Michael is apparent in a very characteristic phenomenon.

During the years of the war we heard continually the universal lie: “Freedom for individual nations, even for the smallest nations.” This is an essentially false idea, because today, in the Michael period, the all-important matter is not groups of men, but human individuals, separate men. This lie is nothing else than the endeavour to permeate each individual nation not with the new force of Michael, but with the force of the old, the pre-Christian time, with the Michael-force of the Old Testament. However paradoxical it may sound, there is a tendency among so-called civilized nations at the present day to transform what was justifiable among the Jewish people of the Old Testament, into something Luciferic, and to make of this the most powerful impulse in every single nation.

People wish today to build up the republics of Poland, of France, of America, etc., upon methods of thought suited to Old Testament times. They strive to follow Michael as it was right to follow him before the Mystery of Golgotha, when men found through him the Folk-God Jahve. Today it is Christ Jesus whom we must strive to find through Michael, Christ Jesus the Divine Leader of the whole human race. This means that we must seek for feelings and ideas which have nothing to do with human distinctions of any kind on the Earth. Such feelings and ideas cannot be found on the surface. They must be sought where the spirit and soul-part of man pulsate i.e., along the path of Spiritual Science. The matter lies thus, that we must resolve to seek the real Christ upon the path of Spiritual Science i.e., upon the Michael-path. Only through this striving after spiritual truth is the real Christ to be sought and found; otherwise it would be better to extinguish the lights of Christmas, to destroy all Christmas trees, and to acknowledge at least with truth, that we want nothing that will recall what Christ Jesus has brought into human evolution.

Pre-Christian ways of thinking speak to us from the memoirs of our contemporaries i.e., ways of thinking which in our time are anti-Christian. When men, who are held to be representative, make pronouncements such as Wilson has done in the Fourteen Points, from such pronouncements there resounds nothing but pure Old Testament mentality, a mentality which in our time has become Luciferic.

Whence comes this, my dear friends? What really lies before us? When we travel back through the periods of human evolution prior to the Mystery of Golgotha, we find, early in the course of Oriental civilization, within that civilization out of which the Chinese civilization of today has developed, a human personality who was the external incorporation of Lucifer. Lucifer really did walk the earth at that time, in a human body. He it was who brought that human light which we find at the foundation of the ancient pre-Christian wisdom, with the exception of Judaism. In the art, the philosophy, and the statesmanship of Greece, much was still active which had proceeded from this Luciferic incarnation thousands of years before the Mystery of Golgotha.

We must endeavour clearly to understand, that that which today we call human understanding is always, so long as we have not spiritualized it, a gift of that Lucifer. We must not hold merely, in a matter-of-fact, bourgeois way, the one-sided idea that anything Luciferic is dreadful, and we must get rid of it. The more we seek to get rid of Lucifer, the more we are dominated by him, for it was necessary during thousands of years of human evolution to enter into the inheritance of the incarnated Lucifer. Then came the Mystery of Golgotha. And a time will come in the future when, just as Lucifer was incorporated in the East in an earthly personality, to prepare for Christianity among the heathen, so in the West there will take place an earthly incarnation of Ahriman himself. This time is approaching. Ahriman will appear, objectively, on the earth. Just as truly as Lucifer has walked the Earth, and as Christ has walked the Earth, objectively, in human form, so will Ahriman walk the Earth, bringing with him an extraordinary increase of power to the earthly human understanding. We men have not the task of hindering in any way this incarnation of Ahriman, but it is our task so to prepare humanity beforehand, that Ahriman may be estimated in the right way. For Ahriman will have tasks, he will have to do this and that, and men must value rightly and make a right use of that which, through Ahriman, comes into the world. Men will only be able to do this if they are able to adjust themselves now in the right way to that which Ahriman is already sending to the Earth from the Worlds beyond in order that he may control the Economic life upon Earth without being noticed. This must not be. Ahriman must not control the Economic life on the Earth without his being noticed. We must thoroughly learn to know his particular qualities. We must be able to oppose him with full consciousness.

During the time I am lecturing here at Stuttgart I shall point out much that we must carefully note in human evolution up to the time of the Ahriman incarnation, so that when this comes to pass we may know how rightly to assess it. Today I shall only call your attention to one thing more. In this respect many of the modern interpretations of the Gospels are just as bad as the worst materialistic conceptions. When the representatives of so-called religious societies accept the Gospels today simply as they are written, and when every new revelation is rejected, such devotion to the Gospels, such a way of furthering Christianity, is really the best way to prepare for Ahriman's appearance on earth. A great many of the exponents of the so-called creeds of today are working intensively for Ahriman; they leave unnoticed the truth: “I am with you always, even unto the end of the Earth-age,” when they declare heretical all that proceeds from the immediate vision of the Christ today. They leave this truth unnoticed because it is more comfortable to take the Gospels in a literal way only, that is, to hold to what they deem to be the literal interpretation of the Gospels.

Mankind must be protected by wisdom from regarding the Gospels in this way, for the four Gospels, as regards external physical understanding, do contradict one another. He who does not press forward today to a spiritual interpretation of the Gospels, spreads abroad an untruthful interpretation of these Gospels, for he deceives men as regards the external contradictions which are to be found in the four Gospels. He who deceives man regarding the things that concern him most vitally, best furthers the progress of Ahriman.

It is most important for man at the present time to place Christ in the centre between Ahriman and Lucifer. The Christ power must permeate us. But as men we must always seek the balance between the mystic enthusiasm which tends to lift us above ourselves, and the materialistic understanding which by its bourgeois heaviness drags us down to earth. At every moment we must seek the balance between the Luciferic impulses which lift us up, and the Ahrimanic which drag us down. In the effort to gain this balance we find the Christ. When we strive to gain this balance, then alone can we find the Christ.

By a strange coincidence, a remarkable thing happened in human evolution at the time when materialism entered into it. I shall mention (concerning it) only two documents: Milton's “Paradise Lost” and Klopstock's “Messiah”. In these poems the Spiritual Powers are described as if a Paradise had been lost, and man had been driven out of it. The work of both poets is based upon the idea of Duality in the Universe, upon the opposition of good and evil, of the Divine and the Diabolical. It is the great error of modern times that World-Evolution should be represented as a Duality, whereas it should be represented as a Trinity. One set of forces are the upward-striving Luciferic forces which approach man in mysticism, in sentimentalism, in fantasy—in what in fantasy is degenerate, fantastic; these forces dwell in man's blood. The second are the Ahrimanic forces which dwell in all that is dry, heavy, (speaking physiologically) in the bony system. The Christ stands in the middle between these two. His is the third group of forces. Lucifer's is the first, Ahriman's the second, and in the centre, between the two, is the Christ-force.

What then has happened in more recent days? Something has taken place to which men should look up with true spiritual-intellectual fervour, for unless they understand what it is that has happened they cannot enter in the right way into the Christmas festival. We read today Milton and Klopstock, we read their descriptions of the Supersensible World. What do we find? Everywhere we find Luciferic qualities ascribed to Beings who are called Divine. Writers such as Milton and Klopstock describe the fight between Luciferic qualities which appear to them Divine, and Ahrimanic qualities. And a great part of that which modern humanity describes as Godlike, is simply Luciferic. They do not recognize it for what it is; just as little as they recognize that which is Ahrimanic for what it is.

The same thing appears in Goethe's Faust, where we find Mephistopheles contrasted with “the Lord”. Goethe, too, was unable to distinguish between the Luciferic and the Ahrimanic. Consequently his Mephistopheles is a kind of mixture of the two. I have already pointed this out in my little book Goethe's Standard of the Soul (Geistesart).

True followers of Goethe do not merely quote literally from his works, as do so many academic persons and the like. If we faithfully travel the path that Goethe has taken, so that we are able to recognize the things wherein he must have changed, especially if we follow his Conception of the World beyond the year 1832, we are able to speak of a Goethe of the year 1919, now soon to be 1920.

The way must be found calmly to admit that in the materialistic centuries, much that is Luciferic is hidden behind what is called Divine. There is much by which men seek to spread religion at the present day that reaches humanity only as words born on the wings of Lucifer.

Only when men are once more able to recognize this Dualism—the Luciferic that would lead them above themselves, and the Ahrimanic that would lead them down below themselves—and turn from these to what is truly Christ-like, only then will they again celebrate in the right way the Christmas event, that event by which we should recall how that which gives its own particular meaning, its true meaning to the Earth, entered into human evolution.

Today we cannot help thinking sometimes of Leonardo da Vinci, of Leonardo, who once as you know, painted in Milan his great picture, the “Last Supper”—Christ with His Disciples around Him. Leonardo was a long time painting this picture—twenty years. He wanted to put a great deal into it, and could never finish it, because he was always making a fresh attempt to paint the figure of Judas in the right way. Now under the State organization of Milan, the abbot of the monastery for which the picture was being painted was his immediate employer. When later a new abbot came, a sharp resolute man, not so patient as his predecessor, he went to Leonardo and told him sternly that the picture must be finished forthwith. Leonardo replied that he could now finish the picture, for since the new abbot had come he had a model for Judas. In a short time he had painted the face of Judas as we see it in the picture.

Just as at the beginning of the new age the face of Judas appeared to Leonardo on the ground of a positive faith, so we in our day have frequent occasion to write on our hearts and souls the fact that He whose birth we commemorate at this holy season, is betrayed most of all by many of those who declare that it is in accordance with their creed that they prepare this festival. We know that the Christmas Festival itself is one of those that has been adopted in the course of Christian evolution, that it was not till the third or fourth century that people began in these December days, to commemorate the birth of Christ. The event of Golgotha had already taken place some centuries before, when those whose thoughts were centred upon that Event, adopted something so incisively new, at that time, as the institution of the Festival of Christmas. Much, much later it was still possible for new things to be implanted in Christianity. Many of those who called themselves true Christians, fought at the time against these innovations. Today there are very many such people at work, who will not advance in the way their own creed advanced when it accepted in the third and fourth centuries the institution of Christmas; people who hold rigidly to that of which they say, “it stands written”, people who turn away from every living revelation.

Terrible as is the state of sleep of people at the present day—of people who with their non-moral thoughts soil, too often, things which are seeking to enter the Spiritual life—the most terrible of all is the case of those who betray the true spirit of Christian evolution from out of the very faith itself.

It is in this earnest mood that I wished to present the lights of the Christmas tree to you today; next time I hope to speak of them in another connection.

Let us on this day in particular, turn our hearts with special devotion to those who are without on the scene of action, and who have to devote their lives and souls to the great task of the age; and let us say:

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the Earth-men committed to your care,
That, united with your power,
Our prayer may radiate helpfully
To the souls it lovingly seeks.

And for those who have already passed through the portal of death in consequence of the severe duties demanded of them in these times, we will repeat the same words in a slightly altered form:

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the sphere-men committed to your care,
That, united with your power,
Our prayer may radiate helpfully
To the souls it lovingly seeks.

And may that Spirit Whom we seek in our spiritual strivings, the Spirit who went through the Mystery of Golgotha for the sake of the freedom and progress of humanity, the Spirit Whom we must specially bear in mind to-day, may He be with you in your severe tasks.

Let us call to mind the decree ringing forth from the depths of the Mystery of the Earth's evolution.

‘Revelation of the Divine in the heights of existence and peace to men on earth who are permeated by good will.’ And as Christmas Eve approaches, we must (this year in particular) ask ourselves: ‘What are the feelings that unite us with this saying and its deep cosmic meaning?’ That deep cosmic meaning in which countless men feel the word ‘peace’ resounding, at a time when peace keeps away from a very large part of our earth. How should we think of these Christmas words at such a time?

There is one thought, which, in connection with this verdict, sounding through the world, must concern us far more deeply at this present epoch than at any other time—one thought. Nations are facing each other in enmity. Much blood has saturated our earth. We see and feel countless dead around us at this time. The atmosphere of sensation and feeling around us is interwoven with infinite sorrow. Hate and aversion are heard murmuring through the spiritual realm and might easily testify how very far removed men still are in our day from that love which He wishes to announce Whose birth is celebrated on Christmas Eve. One thought, however, arises: we think how opponents can face each other, enemy face enemy, how men can mutually bring death to one another and how they can all pass through the same Gate of Death with the thought of Christ Jesus, the Divine Light-Bringer. We recall how, in the whole earth, over which war, suffering and discord are spread abroad, these men can still be one at heart, however greatly they may otherwise be disunited, who in the depths of their hearts are united in their connection with Him Who entered the world on the day we commemorate at Christmas. We see how through all enmity, aversion and hatred, one and the same feeling may everywhere penetrate the human soul at this time: out of the blood and hatred may spring the thought of an inner union with One, with Him Who has united the hearts through something higher than anything which can ever separate mankind on earth. Thus the thought of Christ Jesus is a thought of immeasurable depth of feeling, a thought of infinite greatness uniting mankind, however disunited it may be as regards all that is going on in the world. If we grasp the thought in this way, we shall want to comprehend it still more deeply at the present time. We shall feel how much there is that can become strong and powerful within human evolution if connected with this thought—this thought which must develop in order that many things may be acquired by human hearts and souls in a different way from the present tragic method of learning them.

That He may strengthen us,
That He may invigorate us,

That He may teach us all over the earth really to experience in the truest sense of the words the utterance of the Christmas Eve saying, which transcends all that separates men from one another. This it is which he who really feels himself united with Christ Jesus solemnly vows anew at Christmas time.

There is a tradition in the history of Christianity which repeatedly appears in later times and for centuries became a custom in certain Christian regions. In olden times representations of the Christian Mysteries were organised chiefly by the Christian Churches for believers in many different regions. And in the remotest times these representations began by reading, occasionally even by enacting, the story of Creation as it occurs at the beginning of the Bible. There was first shown just at Christmas time, how the Cosmic Word sounded forth from the depths of the Cosmos and how out of the Cosmic Word Creation gradually arose: how Lucifer appeared to man, and how men thereby began their earth-existence in a manner different from what was originally destined for them before the approach of Lucifer. The entire story of the temptation of Adam and Eve was brought forward, and it was then shown how man was, as it were, embodied in the Old Testament history. Then as time went on there was added that which was presented in more or less detail in the performances which evolved during the fifteenth to the eighteenth centuries in the countries of Central Europe (of which we have just seen one small example). Very little now remains of the grand thought which united the beginning of the Old Testament at this Christmas Eve festival with the secret history of the Mystery of Golgotha. Only this one thing remains, that in our calendar, before the actual Christmas Day comes the day of Adam and Eve. This has its origin in the same thought. But in olden times, for those who through deeper thinking, through deeper feeling, or through a deeper knowledge, were to grasp the Mystery of Christmas and the Mystery of Golgotha, with the help of their teachers, there was exhibited also again and again a great comprehensive thought: the thought of the Origin of the Cross. The God Who is introduced to man in the Old Testament gives to man, as represented by Adam and Eve, this commandment: ‘Ye may eat of all the fruits of the garden, but not of the tree—not of the fruits which grow on the Tree of the Knowledge of Good and Evil.’ Because they did eat of this they were driven from the original scene of action of their being.

But the tree—as was shown in many different ways—came by some means into the line of generations, into the original family from which proceeded the bodily covering of Christ Jesus. And it so came about that (as was shown at certain times) when Adam, the man of sin, was buried, there grew out of his grave the tree which had been removed from Paradise. Thus the following thoughts are aroused: Adam rests in his grave: the man who was led astray by Lucifer and passed through sin, rests in his grave. He has united himself with the Earth-body. But from his grave sprouts the tree which can now grow out of the earth, with which Adam's body is united. The wood of this tree descends to the generations to which Abraham and David belong. And from the wood of this tree, which stood in Paradise and which grew forth from Adam's grave, was made the Cross upon which Christ Jesus hung.

That is the thought which again and again was made clear by their teachers to those who had to understand the Mystery of Golgotha and its secrets from a deeper point of view. A deep meaning lies in the fact that in olden times profound thoughts were expressed in such pictures. And even at the present day this is still the case, as we shall presently see.

We have made ourselves acquainted with the thought of the Mystery of Golgotha which reveals to us that the Being Who passed through the body of Jesus has poured out over the Earth and into the Earth's aura what He was able to bring to the Earth. That which the Christ brought to the Earth is since united with the whole body of the Earth. The Earth has become quite different since the Mystery of Golgotha. In the Earth-aura there lives what the Christ brought out of the heavenly heights to the Earth. If we unite this spiritually with that old picture of the tree, it shows us the whole connection from another point of view. The Luciferic principle drew into man as he began his earthly career. Man as he now is belongs to the Earth, through his union with the Luciferic principle. He forms part of the Earth. And when we lay his body in the earth, this body is not merely that which anatomy sees, but is at the same time the outer mould of what man is in his inner being within his earthly nature. Spiritual Science makes it quite clear to us that what goes through the gates of death into the spiritual worlds is not the only part of man's being, but that man through his whole activity, through his deeds, is united with the Earth. He is really united with the Earth as are those events which the geologists, mineralogists and zoologists, connect with the Earth. We might say that that which binds man to the Earth is at first concealed from the human individuality on going through the gates of death. But we surrender our external form in some manner to the Earth. It enters the Earth-body. It carries in itself the imprint of what the Earth has become through Lucifer's entering the Earth evolution. That which man accomplishes on the Earth bears the Luciferic principle in it. Man brings this Luciferic principle into the Earth-aura. There springs forth and blossoms from man's deeds and activities not only that which was originally intended for man but that which has mingled with the Luciferic principle. This is in the Earth-aura. And when we now see on the grave of the man Adam led away by Lucifer, that tree of the Knowledge of Good and Evil, which through the Luciferic temptation has become different from what it originally was, we then see everything that man has become through forsaking his original state, when he submitted to the Luciferic temptation and brought something into the Earth's evolution not previously determined. We see the tree grow out of what the physical body is for the Earth, that which has been stamped in its Earth form, and causes man to appear in a lower sphere on the Earth than the one originally destined for him, which would have been his if he had not succumbed to Lucifer. There grows out of the whole Earth existence of man something which has entered human evolution through the Luciferic temptation. While we seek knowledge, we seek it in another way than that originally destined for us. That however allows us to recognise that what grows out of our earthly deeds is different from what it would have been according to the original Divine decree. We form an earth existence other than the one laid down by the original Divine Will. We mingle something else with it; something else, concerning which we must form quite definite conceptions if we want to understand it.

We must form such ideas as these, if we wish to understand correctly. We must say to ourselves as follows: I am placed in the Earth evolution. What I give to the Earth evolution through my deeds bears fruit. It bears the fruit of knowledge which comes to me through my participation in the knowledge of good and evil on the Earth. This knowledge lives on in the evolution of the Earth and is present therein. When, however, I behold this knowledge it becomes in me something different from what it would have been originally, it becomes something which I must alter if the Earth's goal and task are to be reached. I see something grow out of my Earth deeds which must become different. The tree grows up, the tree which becomes the Cross of earth existence. It becomes something to which man must acquire a new relation, for the old relation does no more than allow the tree to grow.

The tree of the Cross, that Cross that grows out of the Luciferically tainted Earth evolution, springs up out of Adam's grave, out of the man-nature which Adam acquired after the fall. The tree of knowledge must become the stem of the Cross because man must unite himself anew with the correctly recognised tree of knowledge as it now is in order to reach the Earth's goal and task.

Let us now ask—and here we touch a significant Mystery of Spiritual Science: How does the case stand with those principles which we have learnt to recognise as the principles of human nature? Now we all know that the highest member of human nature is the Ego. We learn to utter ‘I’ at a definite time of our childhood. We enter into relation with the Ego from the time to which in later years memory carries us back. This we know through various lectures and books upon Spiritual Science. Up to that time the Ego worked formatively upon us, up to the moment when we have a conscious relation to our Ego. The Ego is present in our childhood, it works within us, but at first only builds up our physical body. It first creates the super-sensible forces in the spiritual world. After passing through conception and birth, it still works for a time—lasting for some years—on our body, until that becomes an instrument capable of consciously grasping the Ego. A deep mystery is connected with this entry of the Ego into the human bodily nature. We ask a man we meet how old he is, and he gives as his age the years which have passed since his birth. As has been said, we here touch a certain mystery of Spiritual Science that will become ever clearer and clearer in the course of the near future, but to which I shall now merely refer. What a man gives as his age at a definite time of his life, refers only to his physical body. All he tells us is that his physical body has been so many years evolving since his birth. The Ego takes no part in this evolution of the physical body but remains stationary. It is a Mystery difficult to grasp, that the Ego, from the time to which our memory carries us back, really remains stationary: it does not change with the body, but stands still. We have it always before us, because it reflects back to us our experiences. The Ego does not share our Earth journey. Only when we pass through the gates of death we have to travel back again to our birth along the path we call Kamaloka in order to meet our Ego again and take it on our further journey. Thus the Ego remains behind. The body goes forward through the years. This is difficult to understand because we cannot grasp the fact that something remains stationary in time, while time itself progresses. But this is actually the case. The Ego remains stationary, because it does not unite with what comes to man from the Earth-existence, but remains connected with those forces which we call our own in the spiritual world. There the Ego remains; it remains practically in the form in which it was bestowed on us by the Spirits of Form. The Ego is retained in the spiritual world. It must remain there, otherwise we could never, as man, fulfil our original task on Earth and attain the goal of our Earth-evolution. That which man here on Earth has undergone through his

Adam-nature, of which he left an imprint in the grave when he died in Adam, that belongs to the physical body, etheric and astral body and comes from these. The Ego waits; it waits with all that belongs to it the whole time man remains on Earth, ever looking forward to the further evolution of man, beholding how man recapitulates when he has passed through the gates of death, and retraces his path. This implies that as regards our Ego we remain in a certain respect behind in the spiritual world. Man will have to become conscious of this, and humanity can only become conscious of it because at a certain time the Christ descended from those worlds to which mankind belongs, out of the spiritual worlds Christ descended, and in the body of Jesus prepared, in the twofold manner we already know, that which had to serve Him as a body on Earth.

When we understand ourselves aright, we continually look back through our whole Earth life to our childhood. There, in our childhood, precisely the spiritual part of us has remained behind. And humanity should be educated to look back on that to which the spirit from the heights can say: ‘Suffer the little children to come to Me!’ Not the man who is bound to the Earth, but the little child. Humanity should be educated to this, for the Feast of Christmas has been given to it, that Feast which has been added to the Mystery of Golgotha, which need otherwise only have been bestowed on humanity as regards the three last years of the Christ life, when the Christ was in the body of Jesus of Nazareth. It shows how Christ prepared for Himself this human body in childhood. This is what should underlie our feelings at Christmas: the knowledge of how man, through what remains behind in heavenly heights during his years of growth, has really always been united with what is now coming. In the figure of the Child man should be reminded of the Human-Divine, which he left behind in descending to Earth, but which has now again come to him. Man should be reminded by the Child of that which has again brought his child-nature to him. This was no easy task, but in the very way in which this Festival of the Cosmic Child, this Christmas Festival, was developed in Central Europe, we see the wonderful, active, sustaining force within it.

What we have seen to-day is only one of many Nativity Plays. There have remained from olden times a number of so-called Paradise Plays which were produced at Christmas and in which the story of Creation is enacted. In connection with the representation of to-day, which is merely a pastoral play, there has also remained behind the Play of the Three Kings offering their gifts. A great deal of this was recorded in numerous plays which for the most part have now disappeared.

About the middle of the eighteenth century the time begins in which they disappear in country districts. But it is wonderful to trace their existence. In West Hungary, about 1850, Karl Julius Schröer, made a collection of Christmas Plays such as these in the neighbourhood of Pressburg. Other people made similar collections in other places. But what Schröer then discovered of the customs connected with the performance of these plays may sink deeply into our hearts. These plays were there in manuscript in certain families of the villages and were regarded as something especially sacred. With the approach of October preparations were always begun to perform this play at Christmas before the people of the place. The well- behaved youths and maidens were sought out and during this time of preparation they ceased to drink wine or alcohol. They might no longer romp and wrestle on Sundays. They had really to lead what is called a holy life. And thus a feeling prevailed that a certain moral tone of the soul was necessary in those who devoted themselves at Christmas to the performance of such plays, for they could not be performed in the quite worldly atmosphere. They were performed with all the simplicity of the villagers, but profound seriousness prevailed in the entire performance. In all the plays collected by Schröer and earlier by Weinhold and others in many different regions, there is everywhere this deep earnestness with which the Christmas Mystery was approached. But this was not always so. We need only go back two centuries further to find something else which strikes us in the highest degree as peculiar. The very manner in which these Christmas plays became part of the life of the central European villages in which they arose and gradually evolved, shows us how powerfully the Christmas thought worked there. It was not immediately taken up in the manner just described; the people did not always approach it with holy awe, with deep earnestness, with a living feeling of the significance of the occurrence.

In many regions it was begun by erecting a manger before the side altar of some church. This was in the fourteenth or fifteenth century; but it goes back to still earlier times. A manger was erected, a stall with an ox and an ass, the Child and two figures representing Joseph and Mary. Thus at first it was attempted with simple art; later an attempt was made to bring more life into it, but on the spiritual side. That is, priests took part; one priest represented Joseph and another Mary. In earlier times they spoke their parts in the Latin tongue, for in the old churches great stress was laid on this—it was considered very important that the spectators should understand as little as possible of the matter and should only behold the external acting. But this could no longer continue to please, for there were among the spectators those who wanted to understand something of what was being enacted before them. Gradually it became customary to recite certain parts in the dialect used in the district. Finally the wish arose in people to participate, to take part in the experiences themselves. But the thing was still quite strange to them. We must remember that in the twelfth and thirteenth centuries there was not as yet the knowledge of the Holy Mysteries, of the Mystery of Christmas, for instance, which we to-day regard as a matter of course. We must remember that although the people year in and year out attended Mass, and at Christmas the Midnight Mass, they did not possess the Bible, which was only there for the priests to read; they were only acquainted with a few extracts from the Holy Scripture. And it was at first really to acquaint them with what had once occurred that these things were dramatised in this fashion for them by the priests. The people first learnt to know of them in this way.

Something must now be said which I must ask you not to misunderstand, but it may be brought forward because it expresses purely historical truth. It was not that the participation in the Christmas plays proceeded from some mysterious influence or anything of that nature; what attracted the people was rather the desire to take part in what was presented before them and to draw nearer to it. At last they were permitted to share in it. Things had to be made more comprehensible to the laity. And this clearer understanding progressed step by step. At first the people understood absolutely nothing about the child lying in the manger. They had never seen such a thing as a child in a manger. Ear her when they were not allowed to understand anything, they accepted it: but now they wanted to share in it, it had to be made comprehensible to them. And so a cradle was brought and as the people passed, each one took part by rocking the child for a moment. Thus similar details were developed in which they took part. Indeed there were even districts in which all was quite serious at first, but when the child was brought, they made a tremendous uproar, everyone screaming and showing by dancing and shouting the pleasure they felt in the birth of the child. It was then received in a mood that felt a passion for movement and a desire to experience the story. But in this story lay something so great and mighty that, out of this quite profane feeling there gradually evolved that holy awe of which I have already spoken. The subject itself impressed its holiness on a performance which could not at first have been called in the least holy. Precisely in the Middle Ages the holy story of Christmas had first to conquer mankind. And it conquered the people to such an extent that in the performance of their plays, they desired to prepare their lives with this moral intensity.

What was it that thus overcame the feelings, the soul of man? It was the sight of the Child, of that which remains holy in man whilst his other three bodies unite with the Earth evolution. Even though in some districts at different times the story of Bethlehem took on grotesque forms, yet it lay in human nature to evolve this holy regard for the child-nature, which is connected with what entered into the development of Christianity from the very beginning. And that is the consciousness of the necessity of a reunion of what remains stationary in man when he commences his Earth evolution, with what has connected itself with Earth-man, so that man gives over to the Earth the wood from which the cross must be made with which man has to form the new union.

In the more remote times of Christian development in Central Europe, nothing but the conception of Easter was popularised, and only in the manner described was the conception of Christmas gradually developed. For what appears in ‘Heliand,’ for instance, was composed by various individuals, but never became popular.

The observance of Christmas grew into a popular custom as described, and it shows in a manner really startling how man acquired the thought of the union with the child-nature, that pure and noble childlike character that appeared in a new form in the Jesus-Child. When we so grasp the power of this thought that it lives in the soul as the only conception in our existence capable of uniting all men, then we have the true Christian conception. This Christ-Thought becomes mighty in us, it becomes something which must grow strong within us if the further Earth evolution is to proceed aright. Let us remember here how far removed man is in his present Earth-existence from what is really contained in the depths of the Christ-Thought.

A book by Ernst Haeckel has recently appeared called Thoughts about Life, Death, Immortality and Religion, in Connection with the World-War. Now a book by Ernst Haeckel certainly springs from a deep love of truth, certainly the deepest truth is sought for in it. The following may give some idea of what the book is intended to convey. It sets out to indicate what now transpires on the Earth, how the nations are at war with each other, living in hate, how countless deaths take place every day. All these thoughts which obtrude so painfully on mankind are mentioned by Haeckel, but naturally with the underlying thought of considering the world from his own point of view. We have said that Haeckel may, even by Spiritual Science, be considered a profound investigator. His point of view may indeed lead to other results, but leads to what can be observed in the newer phases of Haeckel's evolution. Now Haeckel forms thoughts on the world-war. He too remarks how much blood is flowing, how greatly we are encompassed by death. And he asks: ‘Can the thoughts of religion endure by the side of this? Can one anyhow believe (he asks) that some wise Providence—a kindly God—rules the world, when one sees so many dying every day through mere chance (so he says)? They do not perish from any cause attributable to a wise cosmic ordering, but through the accident of meeting a possible shell. Have these thoughts of the wisdom of Providence any meaning in the face of this? Must not just such events as these prove that man is nothing more than what external materialistic history of evolution declares and that all earth existence is fundamentally directed not by a wise Providence but by chance? In the face of this, can there be any other thought than that of resignation (continues Haeckel), of saying: ‘We give up our bodies and pass out into the thought of the cosmic all?’ But if one questions further, (though Haeckel does not put the question), if this ‘all’ is nothing but the play of endless atoms, has the life of man any meaning in earth-existence? As said above, Haeckel does not pursue the question, but in his Christmas book he gives the answer: ‘These very events which touch us so painfully show us that we have no right to believe that a good Providence or wise cosmic ruling or anything of the kind moves and lives in the whole world. So we must be resigned—we must put up with things as they are!’

And this is a Christmas book! A book nobly and honourably planned. But this book is based on the remarkable prejudice that it is useless to seek for a meaning to the earth. That it is denied to humanity to seek in a spiritual way for a meaning!

If we only observe the external course of events we do not see this meaning. Then it is as Haeckel says. And at that it has to remain, that is, that this life has no meaning! That is his opinion. A purpose may not be sought. But perhaps someone else may say: The events now taking place show us, for the very reason that, if we look at them externally and point only to the fact that numberless bullets are ending the lives of men to-day, they appear without purpose—those very events show us that we must seek more deeply to find the purpose. We must not simply seek a purpose in that which happens on the Earth alone, when these human souls forsake the body, but we must investigate the life that now begins for them when they pass through the gate of death. In short, another man may say: ‘Just because no meaning can be found in the external, it must be sought elsewhere, in the super-sensible.’ Is that anything else than to take the same thought into another—quite different—domain? Haeckel's science may lead those who think as he does to-day to deny all meaning to Earth-existence. It may seem to prove, from what happens so painfully to-day, that the Earth-life as such has no meaning. But if we grasp it in our way—as we have often done before—then this very same science becomes a starting point for showing what deep and mighty purpose can be discovered by us in the world phenomena. For this, however, there must be the spiritual active in the world; we must be able to unite ourselves with the spiritual. For man in the sphere of erudition does not yet understand how to let that power work on him which has so wonderfully conquered the hearts and souls that on beholding the Christmas Mystery, out of a profane comprehension, there has arisen a holy understanding. Because the learned cannot yet grasp this and cannot yet unite the Christ-Impulse with what they see in the external world, it is impossible for them to find a real true meaning in the Earth. And so we must say: The Science of which man is so proud to-day—and rightly so—with all its immense progress is not in itself in a position to lead man to any satisfactory philosophy. It can just as easily lead to a lack of sense and meaning as to a meaning for the Earth, just as in any other domain. Let us consider science in the later centuries, especially in the nineteenth and up to the present day—evolving so proudly all its wonderful laws, and let us look at what surrounds us to-day. It has all been produced by science. We no longer burn, as Goethe did, a night-light. We burn something else and illumine our rooms in a very different fashion. All that possesses our souls to-day, as the result of our science has arisen through the immense progress of which man is so proud, so justly proud. But how does this science work? It works beneficially when man evolves what is good. But to-day, just through its very perfection, it produces invincible instruments of murder. Its progress serves the cause of destruction as well as that of construction. Just as on the one side that science of which Haeckel is a follower may lead either to sense and meaning or to nonsense and lack of meaning, so, in spite of its greatness, it may serve both destruction and construction. And if it depended on science alone what was produced, then, from the same sources from which it constructs, science would bring forth ever more and more fearful instruments of destruction. Science itself has no direct impulse to bring humanity forward! If this could be realised, science would then, and then only, be valued in the right way. We should then know that in the evolution of man there must be something more than man can reach by means of science.

What is this science of ours? In reality none other than the tree growing out of Adam's grave; and the time is drawing near when man will recognise this. The time will come when man will know that this tree must become the wood which is the Cross of humanity and which can only become a blessing when on it is crucified and properly united with it, that which lies on the further side of death, yet fives already here in man. That it is to which we look up in the Holy Christmas Eve, if we feel this Mystery of the sacred Festival aright—and that is what can be represented in childlike fashion, and yet is the cloak of the greatest Mysteries. Is it not really wonderful that in this simple way it could be brought home to people that something had appeared which, though it cannot extend beyond childhood, yet governs a man during his whole Earth- life? It is related to that to which man, as a super-sensible being, belongs. Is it not wonderful that this, which is in the highest degree invisible and super-sensible, could approach so near to those simple human souls through simple pictures such as these?

Indeed those who are learned will also have to follow the same path as those simple souls. There was even a time when the Child was not represented in the cradle nor in the manger, but when the sleeping child was placed upon the Cross! The Child sleeping on the Cross! A wonderful, profound picture, which expresses the whole thought I wished to lay before your souls to-day.

Cannot this thought in reality be very simply stated? Indeed it can! Let us just seek the origin of those impulses which to-day oppose each other so terribly in the world. Whence do they originate? Whence originates all that to-day is in such bitter conflict, all that makes life so difficult for humanity? It all originates in what we become in the world after the time of our earliest recollection. Let us go back beyond that time, let us go right back to the point when we are called the little children who may enter the kingdom of heaven. We do not find it then, there was then nothing in the human soul of what to-day is strife and hatred. In this simple way the thought can be expressed and to-day we must visualise spiritually that there is in the human soul an original condition rising above all human strife and disharmony.

We have often spoken of the old Mysteries, which were intended to awaken in the nature of man that which allowed him to perceive the super-sensible; and we have said that the Mystery of Golgotha represents on the stage of history clearly for all mankind, the story of the super-sensible Mystery. Now that which unites us with the true Christ-Thought is within us, it is really in us—to enable us to have moments in our life (this is to be taken literally not symbolically) moments when, in spite of everything we may be in the external world, we can yet make that which we have received as children alive within us, moments in which we behold man in his development between birth and death, and can feel the child-nature in ourselves.

In my public lecture on Johann Gottlieb Fichte, I might have added a few words more—perhaps they might not have been thoroughly understood then, they would, however, have explained many things which dwelt in this particularly devout person. I might have said why he became such a very special person; it was because, in spite of his age, he retained more than most people of the child-nature. There is more of the child-nature in such men than in others. Men like these, men who retain more of their child-nature, keep their youth and do not grow old as do others. This is really the secret of many great men, that they can in a sense remain children—speaking relatively, of course, for they have had to lead the life of men.

The Christmas Mystery appeals to the child-nature within us. It points us to the vision of the Divine Child that is destined to take up the Christ—and to which we look up as to something over which the Christ, Who went through Golgotha for the salvation of the Earth, already hovers.

Let us be conscious of this when we give over the imprint of our higher man, our physical body, to the Earth. This is not a mere physical event, for something spiritual takes place. But this spiritual event only takes place aright because the Christ-Being, by going through the Mystery of Golgotha, has flowed into the aura of the Earth. We do not behold the entire Earth in its completeness unless we visualise also the Christ, Who, since the Mystery of Golgotha, is united with it. We may pass Him by, as we pass by anything super-sensible if we are merely equipped in a materialistic sense; but we cannot pass Him by if the Earth is really to have for us a true and actual purpose. Everything rests upon our being able to awaken in ourselves that which opens our gaze to the spiritual world.

Let us make this Christmas Festival what it should be to us, a Festival which not merely serves the past—but also the future; that future which is gradually to bring forth the birth of the spiritual life for the whole of humanity. We must unite ourselves with the prophetic feeling, with the prophetic premonition, that such a birth of the spiritual life in man must be accomplished, that a mighty Christmas must work to influence the future of humanity, a bringing to birth of that which in the thoughts of man gives a meaning to the Earth, that meaning which became the objective of the Earth when the Christ-Being united Himself with the Earth-aura, through the Mystery of Golgotha. Let us meditate at Christmas on the thought how from the depths of darkness light must enter human evolution. The old light of the spiritual life which was gradually dying out before Golgotha had to pass away and has now to arise anew, it must since Golgotha be born again through the consciousness in the human soul that this soul of man is connected with what the Christ had become to the Earth through the Mystery of Golgotha.

When more and more men arise who can thus grasp Christmas in the sense of Spiritual Science, it will become a force in the hearts and souls of men which has a meaning for all times, whether in such times as men give themselves over to feelings of happiness, or when they must feel sorrow and pain such as we feel to-day, when we think of the great misery of our time.

Concerning the vision of the spiritual which gives meaning to the Earth, it has been expressed in beautiful words which I will put before you to-day: (Here follows a rough translation):—

That which gives mine eyes the power
To cause deformity to disappear,
To turn dark nights to radiant suns of brightness,
To turn disorder into order, and decay to life;—
Life, which through the ages,
Weaves invisibly in space,
Leading me on to th' eternal sources
Of the Beautiful, the True, the Good.
The source of all Delight,
In which immersed, my strivings are but vain.
Life it is, which since in Urania's eyes I gazed,
The deep, the clear, the blue—pure flames of light—
I have silently perceived and looked upon.
Since then I see those eyes in deeps profound,
The only permanent things in my existence,
They live on in me, part of my life,
And see through my beholding.

And in another small poem:—

Nothing is but God, and God is naught but Life.
Thou knowest this, as I myself know too,
And yet our knowing would ne'er have power to be,
Unless t'were knowledge of the Life of God.
How fain would I devote myself to this!
But where shall it be found; if into some knowledge it doth flow,
Forthwith it is transformed into a semblance.
Commingled with Him, surrounded by His sheath,
When thou dost wake the true sheath to behold, It is thy Self!
Let all that perishable is, decay.
Henceforth let God alone dwell in thy strivings,
Learn to discern what beyond all striving yet lives on;
Then will the Sheath itself become perceptible,
And unveiled be the Life Divine.

It is true men do not always know how to understand those who lead them to a vision of the spiritual which gives a meaning to the Earth. The materialists are not alone in this. Others, who believe themselves to be no materialists because they continually repeat, ‘God, God,’ or ‘Lord, Lord,’ too often do not know what to make of these guides to the spiritual. For what could one make of a man who says:

‘Learn to discern what beyond all striving yet lives on;
Then will the sheath itself become perceptible,
And unveiled be the Life Divine.’

Who sees Divine Life in everything? He might be reproached with holding the world away from him, with denying its existence. Such a man might be accused of denying the existence of the world. His contemporaries accused him of denying God, of being an atheist, and drove him away from the High School on that account. For the words I have just quoted were written by Johann Gottlieb Fichte. He is a case in point. When there lives on in a human soul all through his earthly life that which dwells as an impulse from the Mystery of Golgotha and the notes of which may be heard in the Christmas Mystery, a way is then opened in which we can find that consciousness in which our own ego flows in union with the Earth-Ego. For the Earth-Ego is the Christ. In this way something is developed in man which must become greater and greater if the Earth is to achieve that evolution for which it was destined from the beginning of all things.

And so from the spirit of our Spiritual Science we have to-day tried to transform the Christmas thought into an impulse; and while looking up to it from that which is now going on around us, we shall try not to behold a want of purpose in the Earth-evolution, but rather in the midst of sorrow and pain, even in strife and hatred, to see something which finally helps man a step forward.

More important than the search for the causes of what happens to-day is this: that we should turn our gaze to the possible effects, to those effects which we must conceive as bringing healing to mankind.

That nation or people will do the right thing which is able to fashion something healing for mankind in the future, from what springs up out of the blood- saturated Earth. But this healing can only come about when man finds his way to the spiritual worlds: when he does not forget that not only a transitory but an eternal Christmas exists, an everlasting bringing to birth of the Divine Spiritual in the physical Earth-man.

Especially to-day let us retain the holiness of this thought in our souls, and keep it there, even beyond the Christmas season, during the time which can be for us in its external course, a symbol of the evolution of light. Darkness, the most intense Earth-darkness prevails at this time of the year. But we know that when the Earth lives m the deepest outer darkness, the Earth-soul experiences its light, its greatest time of growth begins.

The spiritual time of awakening coincides with Christmas and with this spiritual awakening should be united the thought of the spiritual awakening of the earth-evolution through Christ Jesus. For this reason the Christmas Festival was placed just at this particular time.

In this cosmic and at the same time earthly and moral sense let us fill our souls with the thoughts of Christmas and then, strengthened and invigorated with this moral thought, let us, as far as we can, turn our gaze on everything around us, desiring what is right for the progress of events and especially as regards the present occurrences. And as we begin at once to make active within us the strength we have been able to acquire from this Christmas Festival, let us conclude once more by turning to the Guardian Spirit of those who have to take a difficult part in the great events of the times.

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the earth-men committed to your charge,
That, united with your power,
Our prayers may helpfully irradiate
The souls they lovingly seek.

And for those who have already passed through the gates of death while fulfilling the severe tasks given to man as a result of the great demands of our present time, let us repeat those words again in a slightly altered form:

Spirits of their souls, active Guardians,
May your vibrations carry
The imploring love of our souls
To the sphere-men committed to your charge,
That united with your power,
Our prayers may helpfully irradiate
The souls they lovingly seek.

And may the Spirit Who passed through the Mystery of Golgotha, that Spirit Who, for the progress and salvation of the Earth, has made Himself known in the Mystery of Christmas, which men will gradually learn to understand better and better, may He be with you in the severe tasks that he before you.

When we wander at this time of year through the streets of large cities, we find them full of all sorts of things which our contemporaries want to have for their celebration of the approaching Christmas festival. Indeed, it is one of the greatest festivals of the year which humanity can celebrate: the festival which commemorates the most powerful impulse in the evolution of mankind. And yet, if we contemplate what will take place in the coming days in large cities such as ours, we may well ask: Does all of this correspond rightly to what is meant to flow through the souls and hearts of man?

If we don't give ourselves up to illusions but simply face the truth, then perhaps we cannot help but admit to ourselves: All these preparations and celebrations of the Christmas festival which we see in our time fit in very poorly on the one hand with all other happenings of modern civilization around us; and on the other hand they fit in equally poorly with what should live in the depth of the human heart as a commemorative thought of the greatest impulse which humanity received in the course of its evolution.

So it is perhaps no overstatement if we express the following view: There is a lack of harmony in what our eyes perceive, when we wish to permeate ourselves with the Christmas mood, and wish to receive this Christmas mood from what we can see in today's environment. There is a discord in seeing the streets bedecked with Christmas trees and other decorations in preparation for the festival, and then seeing modern traffic rushing through the midst of it all. And if modern man does not feel the full extent of this discord, the reason may well be that he has disaccustomed himself to be sensitive to all the depth and intimacy which can be connected with this approaching festival. Of all that the Christmas festival can do to deepen man's inner nature, basically no more is left today, especially for the city dweller, than a last faint echo. He is hardly in a position to feel even vaguely its former greatness. His habits prevent him from perceiving this greatness any longer, a greatness to which humanity had become accustomed in the course of centuries.

It would be totally wrong if we would look with pessimism at the fact that times have changed, and that in our modern cities it has become impossible to develop that mood of profound intimacy which prevailed in earlier times with regard to this festival. It would not be right to allow such a pessimistic mood to arise, for at the same time we can feel an intimation—in our circles this feeling should certainly be present—that humanity can once again come to experience the full depth and greatness of the impulse which belongs to this festival. Seeking souls have every reason to ask themselves: “What can this ‘Christ festival’ mean to us?”. And in their hearts they can admit: Precisely through Spiritual Science something will be given to humanity, which will bring again, in the fullest sense of the word, that depth and greatness which cannot be any more today. If we don't succumb to illusion and phantasy we must admit that these can no longer exist at present. What has become often a mere festival of gifts cannot be said to have the same meaning as what the Christmas festival meant to people for many centuries in the past. Through the celebration of this festival the souls used to blossom forth with hope-filled joy, with hope-borne certainty, and with the awareness of belonging to a spiritual Being, Who descended from Spiritual heights, and united Himself with the earth, so that every human soul of good will may share in His powers. Indeed, for many centuries the celebration of this festival awakened in the souls of men the consciousness that the individual human soul can feel firmly supported by the spiritual power just described, and that all men of good will can find themselves gathered together in the service of this spiritual power. Thereby they can also find together the right ways of life on earth, so that they can mean humanly as much as possible to one another, so that they can love each other as human beings on earth as much as possible.

Suppose we find it appropriate to let the following comparison work on our souls: What has the Christmas festival been for many centuries, and what should it become in the future? To this end, let us compare, on the one hand, the mood which social custom creates nowadays in certain parts of the world around us, with the mood that once permeated the Christmas festival. On the other hand, let us compare this mood of the present time with what can come about in the soul as a renewal of this festival, made as it were timeless, through Spiritual Science.

For a modern urban dweller it is hardly possible to appreciate truly the full depth of what is connected with our great seasonal festivals. It is hardly possible to experience that magic which like a gentle breeze permeated the mood of soul of those who believed that they bore the Christ in their hearts during the great festivities surrounding Christmas or Easter. Today it has become very difficult indeed, especially for the city dweller, to sense anything of this magic, which permeated humanity like a gentle spiritual breeze during those seasons. For those who have had the opportunity of experiencing even a little of this magic wind which permeated the soul mood in those times this will most certainly be a wonderful, glorious memory. As a young child I was able to behold the last remnants of such a magic wind as it permeated the souls, the mood, of country folk in certain remote German villages. When the Christmas season approached I could behold how something arose in the deepest, innermost soul life of young and old, which differed essentially from the feelings and sentiments that prevailed during the rest of the year. When Christmas approached this could still be sensed quite distinctly in certain farming villages as recently as a few decades ago. The souls had then a natural way of making themselves inwardly beautiful. And they really felt something like this: “Into deepest night-enveloped darkness has the physical sunlight descended during autumn. More outer physical darkness has come about. Long have the nights become, shortened are the days. We must stay home much of the time. During the other seasons we used to go outside, to the fields, where we would feel the golden rays of the morning sun coming to meet us, where we could feel the warmth of the sun, where we could work with our hands during the long days of summer. But now, we must sit inside much of the time, we must feel much, much darkness around us, and we must often see, as we look outside through windows, how the earth is being covered with its winter garment.”

It is not possible to depict in detail all the beautiful, the wonderful soul moods which awoke in the simplest farm homes on Sunday afternoons and evenings as the Christmas season approached. One would have to depict very intimate soul moods. One would have to tell how many, who had been involved in a good share of fights and mischief during the rest of the year, would feel a natural restraint in their souls, as a result of being filled with the thought: “The time of Christ draws near.” They would feel: Time itself is becoming too holy to allow mischief to occur during this season.—That is only a minor aspect of what was extensively present in past centuries, and what could still be seen in its last remnants in those remote villages in recent decades. When the celebration of Christmas retreated into the homes as a family festival you would see there no more than a little display representing the stable in Bethlehem. The children would enjoy everything connected with it, as they saw Joseph and Mary, with the shepherds in front, and the angels above, sometimes done in a very primitive way. In some villages you would find such a display of the “manger” in almost every home. What had thus retreated into the homes was more or less a last echo of something which we will touch upon later.—And when the main days of the Christmas festival, the 25th and 26th of December, had passed and Epiphany, the festival of the Three Kings, approached, you could still see a few decades ago small groups of actors wandering from village to village—the last actors to present plays of “the Holy Story.” The actual Christmas plays had already become quite rare, but a last echo of “The Play of the Three Kings” could often still be seen, as it might be even today (1910) in some remote villages. There were the “Three Holy Kings”, wearing strange costumes, different for each one, with paper crowns and a star on their heads. Thus would they move through the villages, seldom lacking humor, but with humor and reverence together. With their primitive voices they would awaken all those feelings which the soul should feel in connection with what the Bible tells of the great Christ Impulse of human evolution.

The essential thing is that a mood prevailed during the Christmas season, the days and weeks surrounding the Christmas festival, to which the heart was given over, a mood in which the whole village would participate, and which enabled people to take in with simple immediacy all the representations that were brought before their souls. Grotesque, comedy-like presentations of sacred scenes, such as have become customary in our time in imitation of the Passion Plays of Oberammergau, would have met with no understanding in those days. The memory and the thought of the great periods of humanity were then still alive. It would have been impossible to find anyone willing to experience the events of the Holy Night and of the Three Kings during any other days of the year. And it would have been just as impossible to accept the Passion story at any other time but Easter. People felt united with what spoke to them from the stars, the weeks, the seasons, what spoke out of snow and sunshine. And they listened to tales of what they wanted to feel and should feel, when the so-called “Star-Singers” went around, wearing paper crowns on their heads, and lately wearing simply a white jacket. One of them used to carry a star, attached to a scissor-like device, so that he could project the star some distance out. Thus they would wander through the villages, stopping at various homes, to present their simple tales. What mattered most was that just at this time people's hearts were rightly attuned, so that they were able to take in everything that was supposed to permeate their souls during this season. I myself have still heard quite a few times these “Star-Singers”, reciting their simple poems as they wandered through the villages, and this is for me still a beautiful memory. An example follows *:

In God's Name now our tale begins.
From Orient came the Holy Kings.
They ride with speed on distant ways,
Four hundred miles in thirteen days.
They ride by Herod's palace-walls
As Herod from his window calls:
Whither go ye, relax your speed!
To Bethlehem our journey does lead.
Ye Holy Three Kings be guests of mine,
I will draw plenty of beer and wine,
I will serve venison roast and fish;
To know of the newborn king is my wish.
In truth, we cannot tell just where;
We have to follow the star we bear:
Over the house the star will shine bright.
Over the mountains the holy men ride.
There found they Jesus Christ, our Lord,
Who is the Savior of all the world.¹

The whole village would take part in such things. As certain lines were recited the star would be projected far out. This star of Christmas, of the Three Kings, was an expression of the consonance of the season, the festivity, and the human hearts. That was a great thing, which had spread through centuries like a magic breath of air over large parts of the earth and into the simplest hearts and minds. We must try to place something like this before our souls. As seekers after spiritual knowledge we are able to do so, because through our years of contemplative work on this great event we were able to develop again a feeling for the real power which was thereby given for all of mankind and for the whole evolution of the earth. And it is to this event that our thoughts should be directed during this festival season.

So we may expect to gain some understanding of how in times past the whole Christmas season was immersed in a festive mood, especially among the people of Germany and Western Europe, and how this festive mood was achieved by the simplest means. But perhaps only the spiritual seeker can understand today what was essential in those ancient Christmas plays. What I have presented to you just now as the “Star-Song” is, in fact, only a last remnant, a last ruin. If we would go back several centuries we would find vast regions where Christmas plays were performed when this time approached, in the presentation of which entire villages took part. As regards our knowledge of these Christmas plays we may well say that we were merely in a position of collecting something that was rapidly vanishing.

I myself had the good fortune of having an old friend who was such a collector. From him I heard many stories of what he encountered as a scholarly collector of Christmas plays, especially in German-Hungarian regions. In certain “language islands” in Hungary the German language had been kept alive both as a mother tongue and for colloquial speech, up to the time of the so-called magyarization in the fifties and sixties of the nineteenth century, when the Hungarian language was imposed. There one could still find many of the Christmas plays and Christmas customs which had vanished long ago into the stream of oblivion in the German motherland. Individual colonists, who migrated into Slavic regions during the previous centuries, had preserved their ancient heritage of Christmas plays, and they renewed them, whenever they could find the right people to play the parts, always recruiting the players from among the villagers themselves. I can still well remember—and perhaps you will take my word for it—with how much enthusiasm the old professor Schröer spoke of these Christmas plays, when he told of having been present when these people performed these plays during the festival season.

We can say without exaggerating, that an understanding of the inner nature of the artistic element in these plays can only be reached by actually visiting these village people and witnessing how they have given birth to the simple artistry of such Christmas plays out of a truly most holy mood. There are people today, who believe that they can learn the art of speech and recitation from this or that teacher. They will go to all sorts of places in order to learn certain breathing exercises which are considered to be the right ones for this purpose. And there exist nowadays dozens of “right” breathing methods for singing and for declamation. These people believe that it is essential for them to make a real automaton of their body or their larynx. Thus they cultivate art in a materialistic way. I would only hope that this strange view will never really take root in our circles; for these people have no idea how a simple, yet true art was born out of a most reverent mood, a prayerful Christmas mood.

Such art was actually performed by village lads who engaged in good-for-nothing pranks and behaved in a very loose way during the rest of the year. These very same lads would act in the Christmas plays with a most profound Christmas mood in their souls and hearts. For, these simple people, who lived beneath their thatched roofs, knew infinitely more about the relation of the human soul, even the whole human being, and art, than is known today in our modern theaters or other art institutions, no matter how much ado surrounds these things. They knew that true art has to spring from the whole human being; and if it be sacred-art then it must spring from man's holy mood of devotion. That, indeed, these people knew! And this can be seen, for example, in the “four principle rules”, found in those regions which Schröer could still visit.

As the months of October or November approached, in the regions of Upper Hungary, one person who knew the Christmas plays would gather those people who he felt were suitable to perform them. These plays were passed on by oral tradition. They were never committed to writing. That would have been considered a profanation. And during the Christmas season some people were considered suited, of whom one would perhaps not have thought so at other times: really roguish good-for-nothing lads, who had been involved in all sorts of mischief during the rest of the year. But during this time of the year their souls immersed themselves in the required mood. The participants had to abide by some very strict rules during the many weeks of rehearsals. Anyone who wanted to take part had to adhere strictly to the following rules.—Try to imagine life in these villages, and what it would mean not to be allowed to participate in these Christmas plays. “Anyone wishing to act in the plays must:

1. stay away from the girls,
2. sing no bawdy songs during the entire Holy Season,
3. lead a decent life,
4. obey my orders.

A fine will be levied for all violations, and also for each error in memorizing your lines.”²

Do you recognize in this custom something like a last echo of the kind of consciousness that prevailed at the holy sites of the ancient mysteries? There too, one knew that wisdom cannot be achieved by mere schooling. Likewise, an awareness prevailed here that the whole human being, including his mind and morals, must be cleansed and purified, if he wished to partake in art in a worthy way. These plays had to be born out of the whole human being! And the attunement to the Christmas mood brought about something like this, brought about that devotion and piety would take hold even of the most roguish lads.

These Christmas plays, of which I have just told you, and which Schröer and others could still observe and collect, were the last remains of more ancient plays, indeed, merely the last ruins. But through these plays we can look back into earlier times, into the 16th, 15th, 14th century and even further, when the relations between villages and cities were quite different. Indeed, in the Christmas season the souls of village people would immerse themselves into an entirely different mood through what these plays would offer them, as they presented with the simplest, most primitive means the holy legend: the birth of Christ with all that belongs to it according to the Bible. And just as Christmas day, the 25th of December, was preceded in the church calendar by the “Day of Adam and Eve”, so what was considered the actual Christmas play was preceded by the so-called Paradise play, the play of Adam and Even in Paradise, where they fell victim to the devil, the snake. Thus in the most primitive regions where such plays were performed, people could gain an immediate insight into the connection between the descent of man from spiritual heights to the physical world—and that sudden reversal which was bestowed on man through the Christ Impulse, upward again towards the spiritual worlds.

Suppose when reading the Epistles of St. Paul you would sense the greatness of the Pauline conception of man, who descended as Adam from the spiritual world to the world of the senses, and then, of the “new Adam and Christ, in whom man ascends again from the world of the senses into the world of the spirit. This can be sensed and felt in Paul in a grandiose way. The simplest people, even down to the children, could sense this in an intimate, loving, fulfilling way in the depth of their hearts and souls when they beheld in this season in succession first the fall of man in the Paradise play of Adam and Eve, and then the revelation of Christ in the Christmas play. And they felt profoundly the mighty turning point that had occurred in the evolution of humanity through the Christ Event. A reversal of the path of evolution, that was the way the Christ Event was experienced! One path, that led so to say from heaven to earth, was the path from Adam to Christ; another path, that leads from earth to heaven, is the oath from Christ to the end of earth time. That is what many thousands of people felt in a most intimate way, when the two plays which I have just characterized were so primitively performed before their eyes. These people really could then experience the complete renewal of the human spirit in its very essence through the Christ-Impulse. Perhaps you can feel in all of this a kind of echo of something that was once felt in regard to this reversal of the entire progress of humanity through certain words which have come down to us from very ancient times, from the first Christian centuries. These words were often spoken, even in the eighth, ninth, and tenth centuries, in those regions of Europe where Christianity had spread. There people felt something tremendous when words such as these were spoken:

Ave maris Stella
Dei mater alma
Atque semper virgo
Felix coeli porta

Sumens illud Ave
Gabrielis ore
Funda nos in pace
Mutans nomen Evae!

Ave (I greet you) star of the sea
Divine youthful mother³
And virgin eternal
Thou happy portal of heaven.

Receiving this “Ave” (greeting)
From the mouth of Gabriel
Be thou our foundation for peace
By reversing the name Eva!

When these words were spoken people felt man's path from heaven to earth through the Fall—and the ascent of man through Christ from earth to heaven. They felt this even in the names of the two female characters, the name Eva (Eve) and the name they associated with the mother of Jesus, with which one greeted her so to say: Ave! Ave is the reverse of the name Eva. When you spell Ave backwards you have Eva. That was felt in its full significance. These word; express what people sensed in the most elementary phenomena of nature, and at the same time, what they saw in the human elements of the Holy Legend:

Ave, star of the sea,
Divine young mother
And virgin eternal
Thou happy portal of heaven.

Receiving this “Ave”
As a greeting from Gabriel
Be thou our foundation for peace
By reversing the name Eva!

In such simple words one felt the greatest mysteries, the greatest secrets of human evolution. And in the reversal of the name Eva to Ave people would feel in a subtle way that same truth which we can learn in a grandiose way from the Epistles of Paul when we read his words about Adam, the “old” Adam, and Christ, the “new” Adam. This was the mood in the days of the Christ-festival when these plays were performed one after the other in that primitive way: the “Paradise play” which shows us the Fall of man, and the “Christmas play” which awakens the hope for the future, in which each single human soul can share by taking up the force that lies in the Christ-Impulse. But it should be perfectly clear that to feel this requires a mood, an inner attunement, which simply cannot exist in this way anymore today. Times have changed. Back then it was not as impossible to look towards the spiritual worlds as it is today. For, that fundamentally materialistic trait, which permeates today the minds of the simplest as well as the most sophisticated people did not exist then. In those times the spiritual world was accepted as self-evident. And likewise a certain understanding was present of this spiritual world and how it differs from the world of the senses. Today people can hardly conceive how one could feel spiritually as late as the 15th or 16th century, and how an awareness of spirituality was present essentially everywhere.

We intend to present such a Christmas play in our art center. It is one from the region known as the Upper Palatinate (Oberpfalz). If we succeed, understanding can again be awakened, also in the outer world, for the spiritual mood that lives in such plays. For us, certain lines in such a Christmas play should become signposts, as it were, by which we recognize the spiritual sensitivity of the people who were to understand the Christmas play at the festival season. For example, if in one or another Christmas play Mary, expecting the Jesus-child, says, “The time has come, I see a little child”, this means she clairvoyantly beheld the child in a vision in the days preceding the birth. Thus it is in many Christmas plays. And I wonder where you could find a similar tale today for such an occasion. The time when a conscious connection with the spiritual world was present is no more. You should appreciate this fact neither with optimistic nor with pessimistic feelings. Nowadays you would have to go very far afield, to the most remote and primitive rural areas, to find instances of a vision of the child that is to be born in a few days. But it does still happen!

What people brought to the Christmas season by these primitive memories and thoughts of the greatest event of human evolution, this could only be carried by a mood such as we described. Therefore, we must find it quite understandable that in the place of this former poetry, this simple primitive art, we have today the prose of electric railways and automobiles, speeding forth so grotesquely between rows of Christmas trees. An aesthetically sensitive eye must find it impossible to view these two kinds of things together: Christmas trees, Christmas sales, and cars and electric trains running through their midst! Today this impossible situation is naturally accepted as a matter of course. But for an aesthetically sensitive eye it remains nevertheless something impossible. Even so, we want to be friends of our civilization, not enemies. We want to understand that it must be so as a matter of course.

But we want to understand too how much this is connected with the materialistic trait which has pervaded not only those who live in the city, but those who live in the country as well. Oh, by listening carefully, we can actually detect how this materialistic mood has taken hold of human minds. When we go back to the 14th or 13th century we find that people knew full well that something spiritual is meant when such a thing as the tree of knowledge in paradise is mentioned. They understood rightly what was presented in the Paradise play. When they were shown the tree of knowledge or the tree of life they knew to what to relate it spiritually. For in those days superstition about such matters had not yet spread to the extent it did later, in the 15th, 16th and 17th centuries. In fact it can be historically documented that already in the 15th century, in the vicinity of the city of Bamberg, people went out into the apple orchards on Christmas night because they expected to see physically, materially, that a specially chosen apple tree would bloom that night. Thus people's minds became materialistic, in the period beginning in the 13th or 14th century and extending into the 16th and 17th century. This happened not only in the cities, but also in the souls of simple country folk.

Even so, much of the ancient poetry found its way into the homes, with the Christmas tree. But what wafted through the ancient villages as a most sacred mood, like a mystery, has become merely external poetry, the poetry of the Christmas tree, still beautiful, yet merely an echo of something much greater.

Why is this so? Because in the course of time humanity must evolve, because what is most intimate, what is greatest and most significant at one time, cannot remain so in the same way for all times. Only an enemy of evolution would want to drag what was great in one time over into other times. Each period of time has its own special mission. In each period we must learn how to enliven in ever new ways what should enter the souls and hearts of man. Our time can only appreciate that real Christmas mood, which I have sketched here in brief outline, if this mood is seen as a historic memory, a thing of the past. Yet, if we do accept the symbol of the Christmas tree also into our own festival gatherings, we do so precisely because we connect with Spiritual Science the thought of a new Christmas mood of mankind, of progressively evolving mankind. For Spiritual Science means to introduce the secrets of Christ into the hearts and souls of man in a way that is appropriate for our time. Even though modern conveyances rush past us when we step outdoors, or perhaps will even fly away with us through the air—and soon these things will awaken humanity quite differently to the most sobering and terrifying prose—nevertheless men of today must have a chance to find again the divine-spiritual world, precisely by an even stronger and more meaningful deepening of the soul. This is the same divine-spiritual world which in bygone centuries appeared before the eyes of those primitive minds when they saw at Christmas time the Holy Child in the manger. Today we need other means to awaken this mood in the soul. Certainly we may like to immerse ourselves in what past times possessed as ways to find the Christ Event, but we must also transcend what depends on time. Ancient people approached the secrets of Nature by merging with her through feeling. That was only possible in a primitive time. Today we need other means.

I would still like to give you some idea how people felt their way into nature when the Christmas festival approached. They did this quite primitively, yet they could speak in a very real and living way out of their sensing and feeling of the elements of Nature. If I may share with you a little “Star Song”, you will perhaps feel only through one single line, how the elements of Nature spoke out of the soul—the rest of the song is rather primitive. But if you listen more carefully you will be able to observe this Nature mood in several other lines.

Namely, when the one who gathered his actors for the Christmas play, or for the Three Kings play, would wander with them, and when they would then perform at some place, they would first extend a greeting to those who were assembled there. For, the sort of abstract attitude which prevails today between actors and audience did not exist in those earlier times. People belonged together, and the whole gathering was enveloped by an atmosphere of community. Therefore the actors would start by greeting in a primitive way those who were present, as well as those of the community who were not there. This really would bring out the Christmas mood.

The Star-Song

The star singer:

Beloved singers mine, let's gather as a clan
Like fritters in a frying pan,
Beloved singers mine, take up your place,
We want to pass our while with singing in this space.
Beloved singers mine, so strong and smart,
With greetings do we want to start.
Let us greet God-Father on His highest throne
And let us greet also His only Son.
Let us greet the Holy Spirit by name
And then greet all three together again.

Joseph and Mary enter the stage.

Let us greet Joseph and Mary mild,
And we also greet the little child.
Let us greet the ox and also the ass,
Which stand near the crib with straw and grass.
Let us greet them through sunlight and moonshine
That shine on the sea and the river Rhine.
Let us greet them through foliage and grassy blade,
Through the holy rain that has wet us all made.
Let us greet the emperor and his crown,
And him who made it, a master of great renown.
Let us greet the squire, Sir Palfi by name,
Also his officers we greet the same.
Let us greet our fathers of the church, so stern,
Because this play they allowed us to learn.
Let us greet the judge and the jury elect
With worthy honor and respect.
The whole honored community we greet
All who together here we meet.
Let us greet the honored council of this place
By God ordained to serve in this space.
Let us greet them through the roots, large and small,
Which are in the earth, many and all.
Beloved singers mine, turn now to another thing.
To greet the star we shall now sing.
Let us greet the slats, so carefully matched,
To which our star is then attached.
Let us greet the scissors that can stretch out far
By which can wander around the star.
We greet all the little slats of wood
As many as make our star look so good.
Beloved singers mine, harken well to my words
We sang to the star and to all of its parts.
Now we greet our master singer with glee
And also his hat which here you see.
Let us greet our teacher, who indeed,
With God's help taught us what we need.
Beloved singers mine, note well this thing,
To all of these we did now sing.

Now I ask you, please notice what this means: to call upon Nature in such a way that one greets everyone whom one wishes to greet with a certain mood in one's heart, a mood which arises from: “the roots, large and small, which are in the earth, many and all.” That is empathy for Nature's own mood.—Thus we must recognize that people in those days were connected with all that was holy, with all that was great and spiritual, right down to the roots of trees and grass. If you can enter into such a feeling, then, through a line such as the one I have just cited, you will feel something grandiose in the secrets of the evolution of mankind. The times are past when such feelings were naturally present, when they were a matter of course. Today we need to make use of other means. We need ways which will lead us to a well-spring in human nature that lies deeper, to a wellspring of human nature which, in a certain sense, is independent of external time. For the course of modern civilization makes it impossible for us to be bound by the seasons. Therefore, if you truly understand the mood which was felt in olden times as the Christ mood of the holy Christmas night, you will also be able to understand our intent, as we attempt to deepen artistically what we can gain from Spiritual Science. We strive to enliven that well-spring in the human mind which can take in the Christ Impulse. No longer can we awaken this great impulse directly within our souls during the Christmas season, even though we would be happy if we could. Yet we constantly search for it. If we can see a “Christ-festival of the progress of humanity” in what Spiritual Science is intended to be for mankind, and if we compare this with what simple people could feel when the Child in the crib was displayed during the Holy Christmas Night then we must say to ourselves: Such moods and feelings can awake in us too, if we consider what can be born in our own soul when our inner-most wellspring is so well attuned to what is sacred, so purified through spiritual knowledge, that this wellspring can take in the holy mystery of the Christ Impulse.

From this point of view we also try to discover true art which springs from the spirit. This art can only be a child of true devotion, a child of the most sacred feelings, when we feel in this context the eternal, imperishable “Christ festival of humanity”: How the Christ-Impulse can be born in the human soul, in the human heart and mind. When we learn to experience again through Spiritual Science that this Christ Impulse is a reality, something which can actually flow into our souls and hearts as a living strength, then the Christ Impulse will not remain something abstract or dogmatic. Rather this Christ Impulse, which comes forth from our spiritual movement, will become something able to give us solace and comfort in the darkest hours of our lives, able also to give us joy in the hope that when Christ will be born in our soul at the “Christmastide of our soul”, we may then look forward to the Eastertide, the resurrection of the spirit in our own inner life.

In this way we must progress, from a material attitude which has entered and taken hold of all minds and hearts, towards a spiritual attitude. For, that renewal, which is necessary to counterbalance today's prosaic ways of life, can only be born out of the spirit. Outside, the traffic of cars may move by, electric trains may speed on, perhaps even balloons may fly across the sky. Nevertheless, in halls such as these, it will be possible that something of a holy mood lives and grows. This can however only happen as a result of what has flowed to us from spirit knowledge throughout the entire year. When this fruit of the entire year brings Christ closer to us, as could happen in former times in a much more childlike mood, then we may rightly hope that in a certain sense these halls will be “cribs”. We may then look upon these halls in a similar way as the children and the grown-ups used to look on Christmas eve upon the cradle that was set up for them at home, or in still earlier times, in the church. They used to look at the little Child, at the shepherds before Him, and at “the ox and also the ass which stand near the crib with straw and grass”. They felt that from this symbol strength would stream into their hearts, for all hope, for all love of man, for all that is great in mankind, and for all goals of the earth. If on this day, which shall be consecrated and dedicated to remembering the Christ Impulse, we can feel that our earnest spiritual scientific striving throughout the entire year has kindled something in our hearts, then on this day our hearts will feel: “These our meeting halls are truly cradles! And these candles are symbols! And just as Christmas is a preparation for Easter, so these cradles, by virtue of the holy mood that fills them, and these candles, through the symbolism of their light, are meant to be a preparation for a great era for humanity, the era of the resurrection of the most Holy Spirit, of truly spiritual life!”

So let us try to feel that in this Christmas season our meeting halls are cradles, places in which, secluded from the outer world, something great is being prepared. Let us learn to feel that if we study diligently throughout the year, our insights, our wisdom, can be condensed on Christmas eve into very warm feelings, which glow like a fire, fueled by what we have gained throughout the whole year by immersing ourselves into great teachings. And let us feel that thereby we nurture our remembrance of the greatest impulse in human evolution. Let us also feel, therefore, that in these halls we may have faith that what now begins to burn within such a confined cradle as a holy fire, and as a light, filled with certainty of hope, will find its way to all mankind at some future time. Then this fire and this light will be strong enough to extend its power even to the hardest, most down to earth prose of life, to permeate it, to enkindle it, to warm it, to enlighten it! Thus can we feel here the Christmas mood as a mood of hope in anticipation of that World-Easter-mood which is to express the living spirit, needed for a renewal of humanity.

We best celebrate Christmas when we fill our souls in the coming days with this mood: In our Christmas we spiritually prepare the “Easter festival of all mankind”, the resurrection of spiritual life. Yes indeed, cradles shall our places of work become at Christmas time! The child of light is to be born, whom we have nurtured throughout the entire year by immersing ourselves into the wisdom-treasures of Spiritual Science. In our places of work Christ is to be born within the human soul, in order that spiritual life may be resurrected at the great Eastertide of humanity. In its very essence humanity must come to feel spirituality as a resurrection, by virtue of what streams forth as Christmas mood from our halls into all humanity, in the present time as well as in the future.

• 1. From “Deutsche Weihnachtspiele aus Ungarn”, described and communicated by Karl Julius Schröer, Vienna, 1862, “Oberschützener Sternsinger” (The Star-Singers of Oberschützen), p. 160.
• 2. See “Weihnachtspiele aus altem Volkstum; Die Oberufer Spiele” (G.A. 43, Dornach 1965), Christmas Plays from Oberufer, translated by A.C. Harwood, Rudolf Steiner Press, London.
• 3. A more conventional translation of alma is ‘bountiful’, but Rudolf Steiner translates it as ‘young’.

If you were in the Cologne Cathedral last night you could have seen there in illuminated lettering: C.M.B. As is well known, these letters represent the names of the so-called Three Holy Kings, who, according to the tradition of the Christian Church, were called: Caspar, Melchior, Balthasar. For Cologne these names awaken quite special memories. An old legend tells us that the Three Holy Kings had become bishops, and some time after they had died their bones had been brought to Cologne. Related to this is another legend which tells that a Danish king had once come to Cologne, bringing with him three crowns for the Three Holy Kings. After he had returned home he had a dream. In his dream the three kings appeared to him and offered him three chalices—the first chalice contained gold, the second frankincense, and the third one myrrh. When the Danish king awoke the three kings had vanished, but the chalices had remained. There before him stood the three gifts he had retained from his dream.

In this legend there is profound meaning. It is hinted to us that the king in his dream rose to a certain insight into the spiritual world by which he learnt the symbolic meaning of the three kings, of these three Magi of the Orient, who brought offerings of gold, frankincense and myrrh at the birth of Christ Jesus. From his realisation he retained a lasting possession: those three human virtues, which are symbolised in the gold, the frankincense and the myrrh—self-knowledge in the gold; self-devoutness, that is the devoutness of the innermost self, or self-surrender, in the frankincense; and self-perfection and self-development, or the preservation of the eternal in the self, in the myrrh.

How was it possible for the king to receive these three virtues as gifts from another world? He received this possibility because he had endeavoured to penetrate with his whole soul into the profound symbolism lying concealed in the three kings who brought their offerings to Christ Jesus.

There are many, many features in this Christ legend that lead us deeply into the most diverse meanings of the Christ principle and what it is supposed to do in the world. Among the profoundest features of the Christ legend are the adoration and the sacrifice by the three Magi, the three oriental kings, and we must not approach this fundamental symbolism of Christian tradition without a deeper understanding. Later the view developed that the first king was the representative of the Asiatic peoples; the second, the representative of the European peoples; and the third king, the representative of the African peoples. Wherever Christianity was to be understood as the religion of earthly harmony, the three kings and their homage were more often seen as a convergence of the different currents and religious trends in the world into a single principle, the Christ principle.

When this legend was given such a form, those who had penetrated into the mystery principles of esoteric Christianity saw in the Christ principle not only a force that had intervened in the course of human development, but they saw in the being that embodied itself in Jesus of Nazareth a cosmic world-force—a force far transcending the humanness that merely prevails in our present time. They saw in the Christ principle a force that indeed represents for man a human ideal that lies in a distant future development, but one, which can only be approached by man when he grasps the whole world more and more in the spirit. Initially they saw in man a small being, a small world, a microcosm, which for them was an image of the macrocosm, the great all-embracing world which contains everything that man can perceive with his external senses, see with his eyes, hear with his ears, but comprises, besides, all that the spirit could perceive including the perceptions of the lowest and also of the most clairvoyant spirit.

This was how the world appeared to the esoteric Christian in ancient times. All he saw occur in the firmament and on our Earth, all he saw as thunder and lightning, as storm and rain, as sunshine, as the course of the stars, as sunrise and sunset, as moonrise and moonset—all this was a gesture to him, something like mimicry, an external expression of inner spiritual processes.

The esoteric Christian views the world structure as he views the human body. When he looks at the human body, he sees it as consisting of different limbs: head, arms, hands, and so on. When he looks at the human body he sees hand movements, eye movements, movements of the facial muscles, but the individual limbs and their movements are for him the expression of inner spiritual and soul experiences. And just as he looked at the human limbs and their movements and perceived through them that which is the eternal, the soul in man, the esoteric Christian saw in the movements of the celestial bodies, in the light that streams down from the celestial bodies to humanity, the rising and setting of the Sun, the rising and setting of the Moon—in all of this he saw the external expression of divine-spiritual beings pervading space. All these natural phenomena were to him deeds of the Gods, gestures of the Gods, mimicry of those divine-spiritual beings. As was also everything that occurs among mankind, when people establish social communities, when they submit to moral rules and regulate their actions among themselves by laws, when from the forces of nature they create tools for themselves—although they make these tools with the help of the forces of nature, but in a form in which they have not been directly provided by nature. For the esoteric Christian, everything that man did more or less unconsciously was the external expression of inner divine spiritual workings.

But the esoteric Christian did not confine himself to such general forms. Instead he pointed to very specific individual gestures, single parts of the physiognomy of the universe, of the mimicry of the universe, in order to see in these individual parts very definite expressions of the spiritual. He pointed to the Sun and said: The Sun is not merely an external, physical body. This external, physical solar body is the body of a soul-spiritual being who rules over those soul-spiritual beings who are the governors, the leaders of all earthly fate, the leaders of all external natural occurrences on Earth, but also of all that happens in human social life, in the lawful conduct of men among each other. — When the esoteric Christian looked up to the Sun, then he revered in the Sun the external revelation of his Christos. In the first place the Christos was for him the Sun's soul, and the esoteric Christian said: From the beginning the Sun was the body of the Christos, but human beings on Earth and the Earth itself were not yet mature enough to receive the spiritual light, the Christ-light, which streams from the Sun. Humanity, therefore, had to be prepared for the Christ-light.

And now the esoteric Christian looked up at the Moon and saw that the Moon reflects the light of the Sun, but is more feeble than the Sun's light itself; and he said to himself: If I look at the sun with my physical eyes, I am dazzled by its radiant light; if I look into the Moon I am not dazzled; it reflects to a lesser degree the radiant light of the Sun. In this weakened sunlight, in this moonlight pouring down upon the Earth, the esoteric Christian saw the physiognomic expression of the old Jehovah principle, the expression for the religion of the old law. And he said: Before the Christ principle, the Sun of Righteousness, could appear on Earth, the Jahve principle had to prepare the way by sending this light of Righteousness, toned down in the Law to the Earth.

What lay in the old Jehovah principle, in the old law—the spiritual light of the Moon—was for the esoteric Christian the reflected spiritual light of the higher Christ principle. And like the confessors of the ancient Mysteries, the esoteric Christian—until far into the Middle Ages—saw in the Sun the expression of the spiritual light ruling the Earth, the Christ light. In the Moon they saw the expression of the reflected Christ light, which by its very nature would blind man. In the Earth itself the esoteric Christian saw, like the confessors of the ancient Mysteries, that which at times disguised and veiled for him the blinding sunlight of the spirit. The Earth was for him just as much the physical expression of a spirit, as was every other body an expression of something spiritual. He imagined that when the Sun could be seen shining down on the Earth, when it sent down its rays, beginning in the spring and continuing through the summer, and called forth from the Earth all the budding and sprouting life, and when it had culminated in the long summer days—then the esoteric Christian imagined that the Sun maintained the external up-shooting life, the physical life. In the plants, springing from the soil, in the animals that could unfold their fertility in these seasons, the esoteric Christian saw the same principle in an external physical form that he saw in the beings for which the Sun is the external expression. But when the days became shorter, when autumn and winter approached, the esoteric Christian said: the Sun withdraws its physical power more and more from the Earth. But to the same degree as the Sun's physical power is withdrawn from the Earth, its spiritual power increases and flows to the Earth most strongly when the shortest days come, with the long nights, in the times that later were fixed by the Christmas festival.

Man cannot see this spiritual power of the Sun. He would see it, said the esoteric Christian, if he possessed the inner power of spiritual vision. The esoteric Christian was still conscious of the fundamental conviction and fundamental knowledge of the Mystery-pupils from the most ancient times to the more recent time.

In those nights, now fixed by the Christmas festival, the mystery pupils were prepared for the experience of inner spiritual vision, so that they could see inwardly, spiritually that which at this time most withdraws its physical power from the Earth. In the long Christmas winter night, the mystery pupil was made to advance so far that he could have a vision at midnight. Then the Earth no longer shrouded the Sun,¹ which stood behind the Earth. It became transparent for him. Through the transparent Earth he saw the spiritual light of the Sun, the Christ light. This fact, which represents a profound experience of the mystery pupils, was captured in the expression ‘to see the Sun at midnight’.

There are areas where the churches, otherwise open all day, are closed at noon. This is a fact which connects Christianity with the traditions of ancient religious confessions. In ancient religious creeds the mystery students, on the strength of their experience, said: At noon, when the Sun stands highest, when it unfolds the strongest physical power, the Gods are asleep, and they sleep most deeply in summer, when the Sun unfolds its strongest physical power. But they are widest awake on Christmas night, when the external physical power of the Sun is at its weakest.

We see that all beings, who desire to unfold their external physical strength look up to the Sun when the Sun rises in spring, and strive to receive the external physical power of the Sun. But when, at a summer noon, the Sun's physical power flows most lavishly from the Sun to the Earth, the Sun’s spiritual power is weakest. In the winter midnight, however, when the Sun rays the least physical power down to the Earth, man can see the Sun's spirit through the Earth, which has become transparent for him. The esoteric Christian felt that by immersing himself in Christian esotericism he approached more and more that power of inner vision through which he could completely fulfil his feeling, thinking and his will-impulses when gazing into this spiritual sun. Then the mystery student was led to a vision of most real significance: As long as the Earth is opaque, the individual parts appear to be inhabited by people who develop separate creeds but the unifying bond is not there. Human races are as scattered as the climates, human opinions are scattered all over the Earth and there is no connecting link. But to the extent that human beings begin to look through the Earth into the Sun by their inner power of vision, to the extent that the “Star” appears to them through the Earth, their confessions will reconcile to form one great united human brotherhood. And those who guided the great individual human masses in the truth of the higher planes towards initiation into the higher worlds, were introduced as the Magi. There were three Magi, while in the different parts of the Earth the most diverse powers are expressed. Humanity therefore had to be guided in different ways. But as a unifying power there appears the Star, rising beyond the Earth. It leads the scattered individuals together, and then they make offerings to the physical embodiment of the solar Star, which had appeared as the Star of Peace. The cosmic-human religion of peace, of harmony, of universal peace, of human brotherhood, was thus brought into connection with the ancient Magi, who laid down the best gifts they had for humanity at the cradle of the incarnate Son of Man.

The legend has retained this beautifully, by saying that the Danish king rose to an understanding of the Wise Magi, of the three Kings, and because he had risen to it they bestowed on him their three gifts: firstly, the gift of wisdom in self-knowledge; secondly, the gift of devoted piousness in self-giving; and, thirdly, the gift of the victory of life over death in the strength and fostering of the eternal in the self.

All those who understood Christianity in this way, saw in it the profound spiritual-scientific idea of the unification of religions. For they were of the view, yes, they had the firm conviction that whoever understands Christianity thus, can rise to the highest grade of human development.

One of the last Germans to understand Christianity esoterically in this way is Goethe. Goethe has laid down for us this kind of Christianity, this kind of religious reconciliation, this kind of Theosophy, in the profound poem The Mysteries. Although it has remained a fragment² it shows us in a deeply meaningful way the inner spiritual development of one who is imbued with and convinced by the feelings and ideas that were just hinted at.

We first learn how Goethe points us to the pilgrim-path of such a man and indicates that this pilgrim-path may lead us far astray. That it is not easy for man to find it, and that one must have patience and devotion to reach the goal. Whoever possesses these will find the light that he seeks. Let us hear the beginning of the poem:

A wondrous song is here prepared for many.
Hear it with joy! Tell all from far and near!
The way will lead you out o'er mount and valley;
Now is the view obscured, now wide and clear,
And if the path should glide into the bushes,
That you have gone astray, you need not fear,
For by a persevering, patient climb
We shall draw near our goal, when it is time.

But no one will, despite profound reflection,
Unravel all the wonders hidden here:
Our mother earth brings forth so many flowers,
And many shall find something to revere;
Maybe that one will gloomily forsake us,
Another stays with gestures full of cheer:
For many wand'ring pilgrims flows the spring,
To each a different pleasure it will bring.

This is the situation into which we are placed. We are shown a pilgrim who, if we were to ask him, would not be able to tell us rationally what we have just explained to be the esoteric Christian idea—but a pilgrim, in whose heart and soul these ideas live transformed into feelings. It is not easy to discover everything that has been secreted into this poem called The Mysteries. Goethe has clearly indicated: a process occurring within a person in whom the highest ideas, thoughts and conceptions are transformed into feelings and sensations. What causes this transformation to take place?

We live through many embodiments, from one incarnation to another incarnation. In each one we learn things of many kinds; each one is full of opportunities for gathering new experiences. It is impossible to carry over everything in every detail from one incarnation to another. When man is born again, it is not necessary for everything that he has once learnt to come to life again in every detail. But if someone has learnt a lot in one incarnation, dies and is born again, although there is no need for all his ideas to be revived, but he will return to life with the fruits of his former life, with the fruits of his learning. His sensations, his feelings correspond to the realisations of his earlier incarnations.

In this poem of Goethe we find expressed something wonderful: we encounter a man who, in the simplest words—as a child might speak, not in particularly intellectual or abstract terms—shows us the highest wisdom as a fruit of former knowledge. He has transformed this knowledge into feeling and sensation and is thereby qualified to guide others who may have learnt more in the form of concepts. Such a pilgrim with a mature soul that has transformed much of the knowledge it has gathered in earlier incarnations into direct feeling and sensation, such a pilgrim we have before us in Brother Mark. As a member of a secret brotherhood he is sent on an important mission to another secret brotherhood.

He wanders through many different areas, and when he is tired, he comes to a mountain. He finally climbs up the path to the summit. Every step in this poem has a deep significance. When he has climbed the mountain, he sees a monastery in a nearby valley. This monastery is the dwelling of the brotherhood to which he has been sent. Above the gate of the monastery he sees something extraordinary. He sees the cross, but in a special guise; the cross is entwined with roses! And at this point he utters a significant word that only he can understand who knows how very often this password has been spoken in secret brotherhoods, “Who added roses to the cross?” And from the middle of the cross he sees three rays radiating out as if from the Sun. There is no need for him to place before his soul conceptually the meaning of this profound symbol. The perception of it and feeling for it already live in his soul, in his mature soul. His mature soul that knows everything that lies within it.

What is the meaning of the cross? He knows that the cross is a symbol for many things; among many others also for the threefold lower nature of man: the physical body, the etheric body, and the astral body. In it the ‘I’ is born. In the Rose-Cross we have the fourfold man: in the cross the physical man, the etheric man, and the astral man, and in the roses the I. Why roses for the I? Esoteric Christianity added roses to the cross because it saw in the Christ principle a summons to raise the I from the state in which it is born in the three bodies to an ever higher and higher I. In the Christ principle it saw the power to carry this I higher and higher.

The cross is the symbol of death in a quite particular sense. This, too, Goethe expresses in another beautiful passage³ when he says,

And until thou truly hast
This dying and becoming,
Thou art but a troubled guest
O'er the dark earth roaming.

Die and become—overcome what you have first been given in the three lower bodies. Deaden it, but not out of a desire for death, but to purify what is in these three bodies so as to attain in the I the power to receive an ever-greater perfection. By deadening, what is given to you in the three lower bodies, the power of perfection will enter into the I. Into the I, the Christian should take into him the power of perfection in the Christ principle, right down to the blood. This power must work right into the blood.

Blood is the expression of the I. In the red roses the esoteric Christian saw that which in the blood, purified and cleansed by the power of the Christ principle, and in the I, which in turn was cleansed by this blood, leads man upwards to his higher being—he saw the power that transforms the astral body into the Spirit Self, the etheric body into the Life Spirit, the physical body into the Spirit Man. Thus, we encounter in the Rose-Cross connected with the triple beam a profound symbol of the Christ principle. The pilgrim Brother Mark, who arrives here, knows: he is at a place where the profoundest meaning of Christianity is understood.

Full weary by a long and tiring journey,
With a sublimest motive underta'en,
A pilgrim, brother Mark, came through the thicket,
With staff in hand, his footsteps to sustain,
And longing for a little food and drinking,
One beauteous eve he reached a quiet plain.
Its wooded gorges soothing hope bestowed
Beneath a friendly roof to find abode.

But lo! a path he scarcely can distinguish,
High up a mountain steep before him wending.
He follows it, as more and more it rises,
In curvings in and out the boulders bending,
Until again by sunlight warm enveloped,
He turns and sees how fast he is ascending.
At last the summit comes within his sight,
Inspiring him with heart-felt, deep delight.

Next it the sun, majestic in its setting,
Enthroned 'mong clouds within the dark'ning sky.
Now for the peak! For all his weary toiling
He hopes to be rewarded there on high.
O'erlooking all the country 'fore him spreading,
A human home he will perchance espy.
And while he climbs, oh sound how full of cheer!
The chime of bells is wafted to his ear.

And as at length he has attained the summit,
Below a softly sloping valley lies.
His quiet look with inward pleasure brightens;
Before the forest full of joy he spies
A stately building in a greening field,
Which the departing sun with lustre dyes.
E'er long he nears through meadows dewy damp
A monastery lit with gleaming lamp.

He soon arrives outside the quiet homestead,
With hope and peacefulness his soul enfolding,
And on the arch above the closed portal
A symbol full of mystery beholding.
He stands and ponders, whispers words of prayer,
The deep devotion of his heart unfolding;
He ponders long: What does this sign convey?
The sun has set, the chiming dies away.

The sign he sees erected here on high
That brings consoling hope to all mankind,
Which many thousands pledged their lives to shield,
To which in fervour prayed the human mind,
That has destroyed the bitter powers of death,
On victors' banners fluttered in the wind:
A stream of comfort permeates his being,
He sees the cross and bows his head in seeing.

He feels anew the faith of all on earth,
The power of salvation streaming thence;
But as he looks, he feels his very soul
Pervaded by a new and unknown sense:
Who added to the cross the wreath of roses?
It is entwined by blooming, clusters dense,
Profusely spreading just as though they could
Endow with softness e'en the rigid wood.

While light and silv'ry clouds, around it soaring,
Seem heavenward with cross and roses flowing,
And from the midst like living waters streaming
A threefold ray from out one core is glowing;
But not a word surrounds the holy token,
The meaning of the symbol clearly showing.
And while the dusk is gath'ring grey and greyer,
He stands and ponders and is lost in prayer.

The spirit of deepest Christianity which can be found within this dwelling is expressed in the cross entwined by roses. And as the pilgrim now enters, he is actually received in this spirit. As he enters, he becomes aware that in this house not this or that religion holds sway—but that the higher Oneness of the world’s religions is at work here. In the house he tells an older member of the brotherhood who lives there, at whose behest and on what mission he has come. He is made welcome and hears that in this house lives in perfect seclusion a brotherhood of twelve brothers. These twelve brothers are representatives of diverse groups of people from all over the Earth; every one of the brothers is the representative of a religious creed. None is to be found here, who is accepted while still young in years and immature. One will only be accepted when one has explored the world, when one has struggled with the joys and sorrows of the world, when one has worked and been active in the world and has wrestled with oneself upwards to gain a free survey over one’s narrowly confined domain. Only then is one placed and accepted into the circle of the Twelve. And these Twelve, of whom each one represents one of the world religious creeds, live here in peace and harmony together. For they are led by a thirteenth who surpasses them all in the perfection of his human Self, who surpasses them all in his wide survey of human circumstances.

And how does Goethe indicate that this Thirteenth is the representative of true esotericism, the carrier of the Rosicrucian confession? Goethe indicates this by one of the brothers saying: He was among us. Now we are plunged into the deepest sorrow because he is about to leave us, he wishes to part from us. But he feels it is right to part from us now. He desires to rise to higher regions, where he no longer needs to reveal himself in an earthly body.

He may ascend, for he has risen to a point that Goethe describes as follows: In every creed lies the possibility of coming closer to the highest unity. When each of the twelve religions is matured to establish harmony, then the Thirteenth, who has before brought about this harmony externally, can rise up. And we are beautifully told how we can achieve this perfection of the Self. First, the life-story of the Thirteenth is related. But the Brother who has admitted the pilgrim Mark knows many more details, which the great leader of the Twelve could not say himself. Several traits of profound esoteric significance are now told by this brother to the pilgrim Mark. It is told, that when the Thirteenth was born a star appeared to herald his earthly existence. This is a direct link to the star that guided the Three Holy Kings and to its meaning. This star has an enduring significance; it indicates the way to self-knowledge, self-giving, and self-perfection. It is the star that opens the understanding of the gifts that the Danish king received through the vision that appeared to him in his dream. The star that appears at the birth of everyone mature enough to receive the Christ principle within oneself.

And other things also became apparent. It became clear that he had developed to that height of religious harmony, which brings peace and harmony of the soul. Profoundly symbolical in this sense is the vulture which swoops down when the Thirteenth entered into this world, but instead of having a devastating effect, it spreads peace around it among the doves.

We are told still more. As his little sister is lying in the cradle a viper winds itself around her. The Thirteenth, still a child, kills the viper. Hereby is wonderfully indicated how a mature soul—for only a mature soul can achieve such a thing after many incarnations—kills the viper already in early childhood; this means he overcame the lower astral nature. The viper is the symbol for the lower astral nature. The sister is his own etheric body, around which the astral body winds itself. He kills the viper for his sister.

Then we are told how he obediently submitted to what at first the family demanded of him. He obeyed his harsh father. The soul transforms its realisations, ideas, and thoughts. Then healing powers develop in the soul, through which healing can be brought about in the world. Miraculous powers develop; they find expression in his use of his sword to lure a spring out of the rock. Intentionally, we are here shown how his soul follows in the footsteps of the Scripture.

Thus gradually there matures the superior, the representative of humanity, the Chosen One, who works as the Thirteenth here in the community of the Twelve—the great secret order that, under the symbol of the Rose-Cross, has taken on the mission for all mankind to harmonise the creeds scattered throughout the world. This is how we are first made acquainted in a profound manner with the soul-state of the one who has until now led the Brotherhood of our Twelve.

At last he knocks. The myriad stars above him
Look down with shining eyes as they appear.
The portal opens, and he is bidden welcome
By brethren wont to comfort and to cheer.
So he relates how far by hill and valley
The will of higher Beings led him here.
They stand amazed, for well they see their guest
Was sent to them by heavenly behest.

They crowd around him, and their inmost being
They feel by a mysterious power stirred,
Their breath they hold to listen, for he rouses
An echo in their hearts with ev'ry word.
Like deepest lore, yet uttered by a child,
The wisdom flowing from his lips is heard:
He seems so innocent, like crystal clear,
As though descended from another sphere.

At last an aged brother cries: Oh welcome,
If with consoling hope thy path is blessed!
Thou seest us, our souls are moved within us
By thee, and yet we can but stand oppressed:
Our greatest bliss from us is being taken,
Anxiety and dread disturb our rest.
Thou comest as a stranger, yet to share
Portentous hours of mourning and of care:

For he, alas! who all of us united,
to whom as father and as friend we bow,
who light and fortitude within us kindled—
Our leader—is prepared to leave us now.
Yea, he himself his passing has predicted,
refusing though to tell us when and how:
The mystery of what must needs befall
Brings bitter tribulation to us all.

Thou seest us grey and aged ev’ry one,
By nature destined for repose and rest:
Not one was here admitted who, a youth,
Desired to fly from wordly joy and zest.
Each one has met with life's vicissitudes,
Its burdens, pleasures and its anxious quest,
Until, matured, too old to longer roam,
Within these walls we found a shelt'ring home.

The noble man who led us to this haven,
Within his heart the peace of God does dwell;
Along the path of life we walked together,
His ev'ry action I remember well;
But now his fervent praying, his seclusion,
The hour of his departing must foretell.
How small is man! Oh would that he could give
His life, so that a greater one might live!

This is my heart's profound and only wish!
Fulfilment is denied to my desire.
How many have preceded me in death!
How bitter is the thought he must expire.
Had he been here, with hearty welcome's warmth
He would have given all thou didst require;
But now in spirit-regions dwells his mind,
Already far from those he leaves behind.

Each day one hour he lingers in our midst
And speaks to us, by strange emotion stirred:
The wondrous paths that Providence has led
Within his life he lauds with ev'ry word;
We hark and heed, for after-ages hoarding
With care the merest trifle that occurred,
While one writes down his words to make us sure
His memory shall live both true and pure.

I hear him speak, but oh, how much there is
That I would rather myself relate,
For all is still alive within my mind,
The least of circumstances I would state;
Impatiently I list, can scarce conceal
How sore it is thus silently to wait:
One day I shall no more restrain my zeal,
The splendours of this beauteous life reveal.

I should disclose how first an angel's voice
His coming to his mother prophesied,
And how, when he was christened, in the sky
A star with brilliant lustre was descried,
How down a vulture swooped with mighty wings
To settle by the gentle pigeons' side,
But not to pounce on them in greedy wildness,
A harbinger he seemed of peace and mildness.

How as a child a viper he destroyed,
This is a miracle he ne'er has told.
He found his sister peacefully asleep,
The clinging reptile round her arm was rolled.
The nurse had fled and left the babe alone,
He killed the pois'nous snake, resolved and bold;
His mother came and saw the daring deed
And thrilled with joy she found her daughter freed.

He ne'er related that a spring arose
From out the barren rock before his sword,
And as a brook, with rippling waves alive,
Its plenteous waters down the hill-side poured;
E'en now, as quick as forth it gushed at first,
It bickers silver sparkling o'er the sward.
But those who saw the wondrous stream appear,
Dared not to drink, o'ercome by solemn fear.

For when a man excels by gifts of nature,
It is no wonder if his life is blessed;
In him we worship the Creator's power,
Through feeble human clay made manifest;
But he who overcomes himself has gained
The greatest triumph, stood the hardest test,
And well may he to all the world be shown:
Yea, this is he, this deed is his alone!

With all our strength we strive to live and labour,
Where'er by fate our twisting paths be wended;
Whereas the world oppresses, e'er impeding,
And seeks to tear us from the way intended;
Within this inner storm and outer struggle
Our spirit hears a word scarce comprehended:
The power that holds constrained all humankind
The victor o'er himself it no more can bind.

Thus this man, who had overcome himself, that is, who had overcome the “I” that at first is allotted to man, became the Superior of the chosen Brotherhood just characterised. And so he leads the Twelve. He has led them to a point where they are mature enough for him to be allowed to leave them.

Our Brother Mark is then conducted further into the rooms where the Twelve work. How did they work? Their activity is of an unusual kind, and we are made aware that it is an activity in the spiritual world. A man whose eyes observe only the physical plane, whose senses only see the physical and what is done by people in the physical world, cannot easily imagine that there is still other work. Work that may in some circumstances even be far more essential and important than work that is done externally on the physical plane. Work from the higher planes is far more important for mankind. Mind you, whoever wishes to work on the higher planes must fulfill the condition that he has first completed his tasks on the physical plane. These Twelve had done so. For this reason, their combined activity signifies something of high importance for the service to mankind.

Our Brother Mark is led into the hall where the Twelve were accustomed to assemble. There he encounters in a profound symbolism the nature of their combined activity. The individual contribution that each of the Brothers has to make to this joint activity, in accordance with his particular character, is expressed by a special symbol above the seat of each of the Twelve. Symbols of many kinds are to be seen there, expressing meaningfully and in very different ways what each one has to contribute to the common work. This work consists of spiritual activity, so that these streams flow together here into a current of spiritual life that floods the world and has a strengthening effect on the rest of humanity. There are such brotherhoods, such centres from where such flows emanate and impact on the rest of mankind.

Above the seat of the Thirteenth, Brother Mark again sees the sign: the cross entwined with roses. This sign is at the same time a symbol for the four-fold nature of man, and in the red roses it is the symbol for the purified blood- or I-principle, the principle of the higher man. Then we see that which is to be overcome by this sign of the Rose-Cross installed as a special symbol to the left and right of the seat of the Thirteenth. On the right Mark sees the fiery-coloured dragon, representing the astral nature of man.

It was well known in Christian esotericism that man's soul can be devoted to the three lower bodies. If it succumbs to them, then it is dominated by the lower life of the threefold bodily nature within it. This is expressed in the astral perception by the dragon. This is no mere symbol but a very real sign. In the dragon is expressed what must first be conquered. In the passions, in these forces of astral fire—which are part of man's physical nature—in this dragon Christian esotericism saw that which mankind has received from the torrid zone, from the South. This poem was written in the spirit of Christian esotericism, which spread throughout Europe. From the South stems that part of man which mankind acquired as hot passion tending more towards the lower sensory nature. As a first impulse to fight and overcome this, one sensed what flowed down from the influences of the cooler North. The influence of the colder North, the descent of the I into the threefold bodily nature, is expressed according to an old symbol taken from the constellation of the Bear, which shows a hand thrust into the maw of a bear. The lower bodily nature expressed by the fiery dragon will be overcome. What has been preserved in the higher animal species was represented by the bear. And the I, which has developed beyond the dragon nature, was represented with profound appropriateness by the thrusting of a human hand into the bear's maw. On both sides of the Rose-Cross there appears what must be overcome by it. It is the Rose-Cross that calls on man to purify and raise himself up higher and higher.

In this way, the poem really presents us with the principle of esoteric Christianity in the deepest way, and illustrates to us above all what should be before our soul, especially at a festival like the one we are celebrating today.

The eldest of the Brothers belonging to the Brotherhood, who lives here, explicitly tells the pilgrim Mark that their combined activity is happening in the spirit, that it is spiritual life. This work for mankind on the spiritual plane means something special. The Brothers have experienced life's joys and sorrows, they have endured external conflicts; they have performed work in the world outside. Now they are here, but here also work is done continuously to further the development of mankind. The pilgrim Mark is told: You have now seen as much as can be shown to a novice to whom the first portal is opened. You have been shown in profound symbols how man's ascent should be. But the second portal harbours greater mysteries—how from the higher worlds work is done on mankind. You can only learn these greater mysteries after lengthy preparation, only then can you enter through the other gate. Profound secrets are expressed in this poem.

In him I scarce as virtue may denote
The power of good which e'en his youth inspired
And taught him to respect his father's word,
When harshly he his services required,
With duties burdening his leisure hours;
The son obeyed with ardour, never tired,
Like some poor boy who, friendless and astray,
Is glad to work for but a trifling pay.

On foot he joined the warriors in the field,
In lowering tempest and in dazzling light,
The horses he did tend, the meals prepare,
And armed the soldiers ready for the fight.
Oft as a messenger, both keen and fleet,
He hastened through the woods by day and night;
To live for others both in thought and action
Seemed but to give him joy and satisfaction.

And brave and cheerful always, in the strife
He sought the arrows scattered on the ground;
Then hastily he gathered curing herbs,
With which the burning wounds he cooled and bound;
And just as if his very touch were healing,
Ere long the sufferers were strong and sound;
How all regarded him with joy and pride!
Alone his father seemed not satisfied.

E'en as a ship, despite its heavy load
From port to port with speedy lightness sailing,
He bore the burden of his parents' word
That in obedience ne'er he should be failing;
As pleasure is for boys, for youths distinction,
For him his father's will was all-prevailing,
So that he might demand whate'er he would,
Each task was soon fulfilled, each test was stood.

At last the father yielded and acknowledged
The merit of his son in word and deed;
While of a sudden all his sternness vanished,
He gave the youth a swift and precious steed;
Henceforth a sword replaced the shorter dagger,
And from his lesser duties he was freed:
Thus, destined by his birth and well acquitted,
Into an Order he was now admitted.

Ah, well could I report for many days
Amazing things to every one who hears;
And higher than the most delightful tales
His life will be esteemed in coming years;
For what in poetry and fiction charms,
Yet to our mind incredible appears,
Will here with greater pleasure still be heard,
Because it has in real event occurred.

The name of him whom Providence has chosen
That wondrous things on earth he should achieve,
Whom I may often praise, though ne'er sufficing
Whose destiny we scarcely can believe,
His name—it is Humanus, Saint and wise one,
The best of men whom I did e'er perceive:
By origin another name he bears,
Which with illustrious ancestors he shares.

The aged brother would have spoken on.
Filled with the miracles that he did know,
And he shall gladden us for many weeks
With all the stirring facts he still can show;
But he was interrupted, just as now
His heart was pouring forth in fervent flow.
The others softly in and out had passed
And deemed it time to intervene at last.

When Mark had bowed before his hosts and prayed
In gratitude for the sustaining meal,
A bowl of crystal water he requested.
They brought what he had craved with friendly zeal.
Hereafter led him to their festive hall,
Therein a sight unwonted to reveal.
Of what he saw you soon will be aware,
For everything shall be described with care.

No ornament was here, the eye deluding,
A cross-arched vault rose sternly from the ground,
And thirteen chairs against the walls, he noticed.
Were like a pious chorus ranged around,
By clever hands full delicately carven;
In front of each a little desk he found.
Devotion seemed to fill the very air,
Fraternity and restfulness and prayer.

Above each chair was hung a special shield,
Thirteen in all the number he espied.
They seemed to be important, purposeful,
No boast of ancestors in shallow pride.
And brother Mark, with longing all aglow,
Desired to learn what secret they did hide:
Lo, in the middle one the mystic sign,
The cross which clustring roses do entwine.

Each object will arouse to life and action
The soul which to its inspiration yields;
Some places are adorned by swords and lances,
While helmets hang above these other shields;
Here battered weapons are to be discovered,
Such as one may collect on battle-fields:
There spears and banners, come from distant lands,
And even fetters here and iron bands!

Each brother sinking down before his chair,
In silent prayer profoundly wrapt they rested;
Then softly chanted fervent hymns of thanks,
By cheerfulness and piety suggested;
With mutual blessing they retired to sleep,
A short repose, by fancies unmolested:
But Mark remains, surrounded by a few,
Still wishing more attentively to view.

Though tired in body, full awake his mind,
Preoccupied by many hidden things:
For here, his thirst in raging flames appeasing,
A dragon is enthroned with fiery wings;
And here between his jaws a bear is holding
An arm from which the blood it loses springs,
Both shields, in distance corresponding quite,
Hung next the Rosy-Cross to left and right.

Wherever he now turns and gazes in amazement,⁴
The more he marvels at the art and splendours
Abundant wealth seems wasted here on purpose
Has everything just made itself?—he wonders.
Should he have doubts about the work’s fulfilment?
Who so conceived the plan? ― he ponders.
It seems to him, with heavenly delight,
He’s only just beginning to live each moment right.

The paths were wonderful that led thee here,
The aged brother speaks unto his guest:
Oh let these symbols bid thee stay until
The many heroes' deeds we manifest;
Our mysteries we will confide to thee,
For what is here concealed, can ne'er be guessed;
Although thou wilt divine what here was done,
Endured and lost, and last what triumph won.

Do not believe that but of times gone by
The brother spake. Here wonders never fail;
And more and ever more thou shalt behold,
Until withdrawn is the enshrouding veil.
One portal only 'tis that thou hast passed:
And if thou feelst the call, O friend, prevail!
The foremost court as yet thou didst attain,
But worthy art the very core to gain.

After a short rest, our Brother Mark learns to divine at least something of the inner mysteries. In powerful symbols he has let the ascent of the human Self work upon his soul. When he is woken from his brief rest by a sign, he comes to a portal, only to find it is locked. He hears a strange triad: three beats and the whole as if intermingled with the playing of a flute. He cannot look in, cannot see what is happening there in the room.

We do not need to be told more than these few words to indicate in a profound way what awaits man when he approaches the spiritual worlds, when he is so far purified and perfected by his endeavours to work on his Self that he passed through the astral world and then approaches the higher worlds—those worlds in which the spiritual archetypes of things here on Earth can be found. When he approaches what is called the ‘world of heaven’ in esoteric Christianity, he first approaches it through a world flooded with colours. Then he enters into a world of sound, into the harmony of the universe, the music of the spheres. The spiritual world is a world of sound. He who has developed his higher Self to the level of the higher worlds, must become at home in this spiritual world. It is precisely Goethe who clearly expressed the higher experience of a world of spiritual sound in his Faust, when he lets him be raptured to heaven, and the world of heaven reveals itself to him through sound.⁵

“The sun-orb sings, in emulation
'Mid brother-spheres, his ancient round...”

The physical Sun does not sound, but the spiritual Sun does. Goethe retains this image when, after long wanderings, Faust is transported up into the spiritual worlds:

“Sounding loud to spirit-hearing,⁶
see the new-born day appearing.”
“Pealing rays and trumpet-blazes
—eye is blinded, ear amazes:
The Unheard can no one hear!”

As man evolves higher through the symbolic colour world of the astral, he approaches the world of the harmony of the spheres, the Devachan domain, that which is spiritual music. Only softly, softly going outside does our Brother Mark hear―after he has passed through the first portal, the astral portal—the chiming sound of the inner world behind our external world; of that inner world which transforms the lower astral world into this higher world through which the triad flows. And by ascending to the higher world a human being’s lower nature is transformed into the higher trinity: our astral body changes into the Spirit Self, the etheric body into the Life Spirit, the physical body into the Spirit Man.

Brother Marcus first senses the triad of the higher nature in the music of the spheres, and by becoming one with this music of the spheres, he has a first inkling of the rejuvenation of someone who enters into contact with the spiritual worlds. He sees, as in a dream, rejuvenated mankind floating through the garden in the form of the three youths carrying three torches. This is the moment when Mark's soul woke up in the morning from darkness, and where some darkness has still remained as the light has not yet penetrated it. But precisely at such a time the soul can look into the spiritual world. It can look into the spiritual worlds, just as it can look into them when the summer noon has passed, when the Sun gradually gets weaker and winter has arrived, and then at midnight the Christ-principle shines through the Earth in the Holy Night of Christmas.

Through the Christ-principle man is elevated to the higher Trinity, illustrated for Brother Mark by the three youths who represent the rejuvenated humanity. This is the meaning of Goethe's lines:

“And until thou truly hast
This dying and becoming,
Thou art but a troubled guest
O'er the dark earth roaming.”

Every year anew, Christmas must remind those who understand esoteric Christianity that what happens in the external world is mimicry, are the gestures of inner spiritual processes. The external power of the Sun runs free in the spring and summer sunshine. In the Holy Scripture this external power of the Sun—which is only the proclamation of the inner, spiritual power of the Sun—is expressed in John the Baptist, whereas the inner, spiritual power is expressed in Christ. And while the physical power of the Sun continuously abates, the spiritual power rises and grows more and more in strength until it reaches its zenith at Christmas time. This is the meaning underlying the words in the Gospel of St. John, “I must decrease, but He must increase”.⁷ And He increases and increases until He appears where the sun-force has again attained the outer physical power.

So that man may henceforth be able to revere and worship the spiritual power of the Sun in this external physical power, he must learn to recognise the meaning of the Christmas festival. For those who do not recognise this meaning, the new power of the Sun is nothing other than the old physical power anew. But one who has familiarised himself with the impulses which esoteric Christianity and especially the Christmas festival should give him, will see in the growing power of the solar body the external body of the inner Christ, which radiates through the Earth, which vitalises and fertilises it, so that the Earth itself becomes the bearer of the Christ power, of the Earth-Spirit. Hence, what is born to us every Christmas night is born anew each time. Christ will allow us to inwardly perceive the microcosm within the macrocosm, and this perception will lead us higher and higher.

The festivals, which have long ago become something external to man, will again appear in their deep significance for man, if he is led by this profound esotericism to the knowledge that the external events of nature―such as thunder and lightning, sunrise and sunset, moonrise and moonset―are the gestures and physiognomy of spiritual existence. And at the significant points, marked by our festivals, man should realise that then also in the spiritual world important things are happening. Then he will be led to the rejuvenating spiritual power, represented by the three youths, which the I can only win by devoting itself to the outer world, and not by egotistically shutting itself away from it. But there is no devotion to the outer world if this outer world is not permeated by spirit. That this spirit should appear anew each year as a light in the darkness for all human beings, even for the weakest, must be written afresh each year into the heart and soul of humanity.

This is what Goethe wished to express in this poem, The Mysteries. It is at once a Christmas poem and an Easter poem. It aims to hint at profound secrets of esoteric Christianity. If we allow what he wished to indicate of the deep mysteries of Rosicrucian Christianity to work upon us, if we absorb its power even in part, then we will become missionaries for at least a few of those in our surroundings. We shall succeed in shaping these festivals in such a way that they are filled with spirit and with life.

When after short repose within his cell
A deep resounding bell awakes our guest,
His soul is filled with longing for devotion,
He rises quickly with unwearied zest
And hastens to the church, with all his heart
Responding to the gladly heard behest,
Obedient, peaceful and by prayer bestirred;
Alas! The door is locked, he stands deterred.

But hark! a blow on dull resounding ore
Three times in equal intervals renewed,
No chime it seems to be of clock or bells,
From time to time with tones of flute imbued;
The floating music fills the heart with joy,
Mysterious 'tis and scarce to be construed,
It sounds like singing, solemn and entrancing,
To which the couples interlace in dancing.

Bewildered and by strange emotion moved,
He hastens to the window there to gaze;
The day is dawning in the distant east,
The sky o'erflown by lucent streaks of haze.
And may he trust his eyes? A mystic light
Is fleeting through the garden's winding ways;
Three youths with torches in their hands he sees
Who haste along the paths between the trees.

He clearly sees their wonderful apparel,
The white resplendent garments which they wear,
Their girdles made of intertwining roses,
The wreaths of flowers in their curly hair;
They seem to come from some nocturnal dances,
With joy of movement thrilled, enlived and fair.
But as the stars will fade, when day is near,
Extinguishing their torch, they disappear.

• 1. A correction after the transcript by Walter Vegelahn. In the first Edition this sentence was due to a different transcript recorded in error as “then the Earth was no longer the hull”.
• 2. Goethe himself wrote an essay about this fragment in the year 1816, “The Mysteries, a fragment by Goethe”, in Essays on Literature, Contributions to the Morning paper for the educated classes, 1807-1816. Sophien Edition, Volume 41/1.
• 3. “And until thou truly hast” is the final verse of the poem by Goethe “Blessed Longings”, of the collection West Eastern Divan.
• 4. The verse “Wherever he now turns and gazes in amazement”, is missing from most Goethe Editions, but according to an original handwritten Goethe script it had been intended for The Mysteries. Refer Goethe’s works, Weimar Edition, Volume 16, Page 436.
• 5. “The Sun-orb sings, in emulation...”, Goethe, Faust Part I, Prologue in Heaven, Verse 243 et seq.
• 6. “Sounding loud to spirit-hearing..”, Faust Part II, Act 1, Ariel Scene, Verse 4666 et seq.
• 7. “I must decrease, but he must increase”. The literal translation would be “I must sink, but he has to rise”. John-3-30.

Anthroposophy, when properly understood, will guide us back more and more into that immediate life from which a materialistic way of thinking, quite paradoxically, estranges us.

We have said this frequently, here and at other places, at many different occasions, and always in order to characterize the mission of our anthroposophical movement. The above statement will make a strange impression on many of our contemporaries, for they are of the opinion that true life, or what they call life, is to be sought elsewhere than in what anthroposophy has to give; and they are also of the opinion that anthroposophy is least qualified to show them how to lead a practical everyday existence. Such is not the case. Anthroposophy will help us in all ways, great and small! Its teaching, when thoroughly assimilated, will enable those who are engaged in public or other matters to solve the problems of the day in the way in which they should be solved if mankind is to lead a complete life. The many disorders and unhealthy conditions of our age which are now being approached, from one standpoint or another, in a more or less amateurish manner, could, if our contemporaries were to permeate themselves with anthroposophical truths, be successfully handled. I just wanted to touch on this issue, it will not be the focus of our contemplation today.

Today it will be more the emotional aspect of anthroposophy with which I ask you to occupy your thoughts. It will be noticed how to a deeper, feeling permeated comprehension of life, a time like the present must seem to be abstruse, uninteresting, matter-of-fact and theoretical. When Christmas, Easter or Whitsuntide approaches, we can see how certain outward forms and external ceremonies are adhered to But there is very little left of what our forefathers felt to be alive in their very souls—that deep current of feeling penetrating into the soul which was peculiar to our forefathers with regard to the relationship of mankind to the whole cosmos and its divine foundations. This feeling was particularly alive at the time of such festivals. Then it was something tangible for the soul, for then it received impressions different from those gained during the rest of the year.

No true conception is formed today of that which filled the souls of our ancestors when the days grew shorter, the end of the year approached and the birthday of Christ Jesus was about to be celebrated; or when, at the festival of the resurrection of Christ Jesus, the snow was slowly melting, and what the earth had hidden appeared once more on the surface. It would seem indeed that our life were concrete. In reality the feelings of our contemporaries have become abstract, matter-of-fact and empty. People pass through the streets, and hardly feel more about Christmas than that it is a time for giving and receiving presents. Should they have any other feeling, there is little connection between it and that deep feeling which absorbed our forefathers at that time of the year. Mankind has lost its true relationship with life. To show how to regain this relationship is one aspect of the mission of anthroposophical spiritual science.

One who only grasps with his mind and understanding what is usually called the anthroposophical conception of the world has understood only the very least part of anthroposophy. It is only understood by him who realizes that the whole of man’s feelings and emotions must be altered when anthroposophy lives itself into the heart and soul. What was abstract for a certain time, and even forgotten in its significance—the true meaning of our festivals—will again penetrate into our souls when the intimate connection of the whole surrounding world with man is realized again, as it may be through a spiritual perception.

The deeper meaning of the Christmas festival has often engaged our attention at this time. Today, we shall look at it from another aspect. This can only be done if at first we make quite clear to ourselves what impression anthroposophical thoughts and ideas produce on our feelings, how they really have the power of making out of a human being something quite different from what he is at present, something through which he will again know what it is to have an immediate experience of the pulsation of the spiritual life of nature—actually to feel the warmth which passed through creation, animating every being. When a man looks today at the starry sky with the help of the abstruse science of astronomy, he sees it inhabited by abstruse material worlds. But these celestial bodies will again appear to him as the bodies of souls and spirits; space will once more appear to him permeated by spirit and soul. He will experience the whole cosmos as filled with warmth, and have the feeling that he has when reclining on the bosom of a friend; though of course experiencing the spirit of the cosmos is much more majestic and sublime.

We know that we have to seek in man alone such a soul as we are cognizant of in man—an individual soul, which, so to say, lives in a single body. The soul of the other creatures which surround us, we must seek in another way and in a different form. The animals which live in our midst also have souls, but we shall look in vain for them here on the physical plane. The animal-ego, which we name a “group ego”, is to be found on the astral plane; and a whole group of related animals, for example the lion-group, the tiger-group, the cat-group, all separate groups of related forms, have each of them a common soul, a common ego. The separation by space here on earth makes no difference; every lion belongs to the same lion-ego, whether one lion is here in a zoo, and another in Africa. The spiritual scientist can find the animal ego on the astral plane; and there these group-egos are individual personalities, just as your personality here on the physical plane is individual. As your ten fingers belong to your individual personality, so does every lion belong to the group-ego of the lions. If we could become acquainted with the individual group-egos on the astral plane, we would find that wisdom is their most conspicuous characteristic, although to us here on earth separate animals may not appear very wise. Nobody ought to judge the characteristics of the group-ego, of animal individuality on the astral plane, on the basis of the characteristics of the separate animals here on earth. Just as little as your ten fingers show the characteristics of an individual ego, just so little does the single animal show the characteristics of the group-ego.

These group-egos act very sagaciously, and are wiser than you imagine; for what you know here as the achievements of animals are brought about by these group-egos. They live in the atmosphere surrounding our earth, they are to be found round about us. If you follow the flight of birds as they migrate at the approach of autumn from the north-east to the south-west, and at the approach of spring return once more from the south-west to the north-east, you might ask yourself: who guides their flight so wisely? In your search for the individual directors and rulers you will come, as a student of spiritual science, to the group-egos of the different genera or species. The astral ego, which is just as much an ego on the astral plane as the human ego is here, lives in every animal community. The group souls or personalities or astral egos, who have their individual members here on the physical plane, are much wiser than the egos of mankind on the physical plane; everything which is so wisely organized in the animal-world is the manifested wisdom of the group-egos of animals. We walk differently through the world if we know that at every pace forward, we step through beings whose deeds we are able to see.

Now let us look at the plant kingdom: the egos of this plant world are to be found in a still higher world than the one in which the group-egos of the animals live. The egos of plants (there are actually very few of them) are to be found in the spirit-world or Devachan; each one of the plant-egos embraces many, very many, of the individual plants which are found here on earth in such great variety. If we should seek the place where these plant-egos are to be found in space, we would come to the center of the earth. All plant-egos are united at the center of the earth.

It would reflect a rather primitive mental life if, when considering the spirit of the egos, you were to ask: Is there room enough for all these different egos? In the spirit everything in-terpenetrates. He who does not understand this comes to the point of view expressed just now in a book which is particularly recommended to theosophists. This book certainly speaks of spiritual worlds, but speaks about them by using arguments such as: If in the course of a thousand years thirty billion people had lived whose souls are now in the atmospheric surroundings of the earth, then there would be such a great number of souls, that there would scarcely be room for them all in the earth’s periphery.—This book is well intentioned, but it is extremely trivial. (“Unknown Powers,” by C. Flammarion.)

We have to seek the plant-egos in the center of the earth, because the earth itself as a planet is a complete organism. In the same relation in which the hairs of your head art to your organism, so are the plants to the organism of our earth. These plants are not independent beings but are members of the earth organism.

Feelings of pleasure and pain in plants are the pleasure and pain of the earth’s organism; we need only recall what you were told a few weeks ago about pleasure and pain in the plant-kingdom. He who is able to observe these things knows that if you injure a plant in the part above the earth, the injury is not connected with a feeling of pain in our earth organism. On the contrary, it gives a pleasant feeling to the earth, in the same way in which the cow suckling her calf gets and bestows a pleasurable sensation. Thus the green of the plant which springs out of the earth, even though fixed, may be compared with the milk of the animal organism. And when in autumn the reaper cuts the grain with his scythe, it is more than an abstract occurrence to one who understands how to transform anthroposophical ideas into feelings of the soul. The reaping calls forth a breath of joy which goes over the whole field, and the mowing of the grass fills the field with pleasurable sensations.

Thus we learn to feel with the earth organism as we feel on the bosom of a friend. We feel pain with the earth when we understand that as soon as we tear out the plants by their roots, the earth feels pain. It ought not to be objected here that under certain conditions it might be better to transplant a whole plant with roots rather than to pick its blossoms. Such an objection is not relevant here. If a person begins to get grey hair, and in order to remain younger looking pulls out the first grey hairs, does the action hurt the less?

Thus we learn to feel with nature around us; more and more we learn to experience nature as permeated by soul and spirit. When we enter a quarry and watch the men breaking stones, this act remains with us as something concrete, not abstract, if we deepen our anthroposophical ideas on the subject into feelings of the soul. Then we do not only see the stones flying out of the rocks—not even if a rock were blasted would it seem abstract to us. On the contrary, we learn to feel what nature, permeated by soul and spirit, is feeling outside us. If we have a glass of water before us and throw into it some salt or a lump of sugar, and watch how the salt or sugar dissolves, this arouses the feeling that there is soul in it. If we would know what kind of a soul is contained therein we must not bring forward ordinary analogies. It would be very easy to believe that when the quarry-man breaks off the stone, his action causes nature to feel pain, but in reality the exact opposite is the case. What is called division into fragments in the mineral kingdom gives nature the greatest joy, an internal sensation of well-being. There is also an internal sensation of well-being when we dissolve a piece of sugar or salt in water. Feelings of pleasure flow through the water during the dissolving of the mineral bodies. It is different under different circumstances.

We can call to mind the primeval age on earth—that time when our earth was a fiery-fluid body with every mineral and metal dissolved in it. It was not possible for our earth to remain in such a state, it had to become the place on which we live, the solid body on which we can walk about. The metals and minerals had to solidify out of the liquid element; it was necessary for them to harden, to pull themselves together. Everything that was dissolved in the liquid element had to congeal and become crystallized. A similar process to what can be observed with salt dissolved in a glass of water: let the water evaporate and you will be able to see the salt crystals as firm particles. If you follow the feelings which are brought into action by such happenings you will see that pain can be felt even in the apparently dense mineral kingdom. Everything which appears to us as demolition and breaking into fragments gives a feeling of pleasure to the earth; whereas consolidation, compression, crystallization give a feeling of pain. The minerals and rocks of the planet on which we live have been formed under conditions of pain. And this has, more or less, been the case during the hardening of the earth’s crust.

If we look into the future development of our earth, we must imagine that what is firm and solid will become more and more flexible and liquid, until at last the earth changes into that which is called the “astral earth.” Thus the earth matter will have become rarer and rarer; so that we, in the first half of our earth’s evolution, must regard the elements of the mineral kingdom as that which, under the influence of pain and suffering, has formed the solid stage for our existence. Towards the end of the earth’s evolution there will be more peaceful feelings, the whole earth will be full of feelings of joy; it will change into a heavenly planet, which, in the cosmos, will be astral.

When the initiated talk about these things, deep mysteries lie hidden in their words. They express themselves in such a way that their words have several levels of meaning, because they contain so much. St. Paul, who was an initiate, spoke with words which always had several hidden meanings. The further we advance in the comprehension of the cosmos, of the spirit worlds, the better we shall understand these expressions of St. Paul and their hidden meaning. St. Paul knew that the earth suffered during the time it was becoming firm, and that it is longing for its release into a spiritual, heavenly state: “For we know that the whole creation groaneth and travaileth in pain together, waiting for the adoption.” (Romans viii, 22) By these words the initiate Paul referred to the pain accompanying the formation of the hard minerals whereon we stand and move.

So long as we only consider Anthroposophy as a system of thought we do not understand it rightly. It is the characteristic mark of Anthroposophy, that ideas must change into feelings, and we become different beings when, at every step, we feel and are conscious of all that we see about us. Those who really understood the esoteric teaching of Christianity were also of this opinion. You can follow the Christian writers as far as the eighteenth century and discover many who had sympathy with all the pleasure and all the pain of living nature. In their writings they use words which are for mankind today but empty sounds, or at the most allegories or pictures, whereas to those who understand them they are truths: “You shall not alone think upon nature, but you shall perceive it and taste it and feel it!”

They meant that when the reaper cuts the grain, we should taste the feeling that passes over the field during this action.

When we see the man in the quarry breaking off the stone, we should enjoy with nature her sensation of well-being. When we notice a deposit of earth where a river flows into the sea, we should at the same time learn to feel the pain which accompanies the deposition of earth.

Thus we can begin to experience nature completely permeated by soul. Our souls will then gain the power of growing out of their confinement. Feeling streams into the world in which we live, and we become one with the whole of nature. When we become one with it, piece by piece, we will also feel the spirituality and soul-nature of the great yearly occurrences. In the spring, when the days gradually become longer and longer, and more light falls on the earth; when out of her womb the plants, whose seeds were in the earth, spring up, and when everything is once more clothed in green, then we feel that not only what we see—as the shimmering green- is coming forth, but we feel as well that something akin to soul activity is taking place.

When winter draws near, the days grow shorter, less light falls on our earth, the plants retire to their winter sleep, and the green changes, we too experience a similar feeling to that which we have at night when we fall asleep. On the other hand, the awakening of external nature in the spring draws from us its corresponding feeling, for these events are no allegory, but realities. We feel the changes in nature, and also the changes in the soul and spirit of nature. In the latter half of the summer we feel how everything seems to decline, how the soul of our earth approaches sleep.—Then in the evening, when we ourselves fee1 sleepy, we have a real example before us of the living process which we have often described. Gradually, the astral body with the ego withdraws from the physical and etheric body, frees itself, and floats as it were into its own, its very own original world. If a man could do today, in the present condition of the evolution of humanity, what he will be able to do in the future, a spiritual consciousness would light up when the astral body lifts itself out of the etheric and physical bodies; spiritual forces and a spirit world would surround the body; man would simply leave his physical body in order that he might enter into another form of existence. This, in fact, he does today too, but he knows nothing about it in his present stage of development.

The same thing also occurs to our earth. The astral body of our earth changes during the year. (The changes are not the same in the two opposite hemispheres, but this does not concern us today). The astral body of our earth is occupied with the external natural existence of our earth during the time in which plants and life generally spring up out of the earth. When plants grow, it is the astral body that looks after everything that grows and flourishes on the earth. In the autumn, when a kind of sleepiness comes over the earth, this astral body returns to its spiritual activity.

Those who are able to really feel this earth-process know that during the height of the sun—from spring right into autumn -in everything which grows and increases out of doors, they must see the outer revelation of the spirit of the earth. But when autumn approaches they are directly in contact with the liberated astral body of the earth; when the days are shortest, that is, when the outer physical life approaches nearest to sleep, then the spiritual life awakens. What is this “spiritual life” of the earth? Who is the “spirit of the earth?”

This “spirit of the earth” described Himself as such when He spoke these words: “He that eateth My bread, treadeth Me with feet”; and when He made reference to that which the earth brings forth as true nourishment for man and said, “This is My body!” and again when He was referring to that which flows as the sap of life and said, “This is My blood!” In these sayings He described the earth itself as His organism.

This was quite different in pre-Christian times—different from what it is in the Christian era at a definite moment of the earth’s evolution. During the short days when the sacred mysteries of the ancients were being observed, those who were initiated turned with their whole soul towards the sun; at midnight on the day which we know as Christmas Day, those about to be initiated into the sacred mysteries were advanced so far that they were able to see the sun at the midnight hour. They were then promoted to being clairvoyant. We today cannot see the sun at the midnight hour because it is then at the other side of the earth; but the physical earth presents no obstacle to the seer, he can see the sun. He sees it in its spiritual essence. When the seers saw the sun at the midnight hour in the holy mysteries they saw the sun’s sovereign ruler—the Christ. Those saw Him who were able to come into contact with Him, but at that time still in the sun.

The flowing of blood from His wounds on Golgotha was an event fraught with meaning for the whole of the earth’s evolution. Nobody understands that event who has not the power of understanding that Christianity is built upon a mystical fact. If someone with clairvoyant sight could have watched the development of the earth from a distant planet for some thousands of years, he would not only have seen the physical body, but the astral body of our earth as well. This astral body of the earth would have emanated definite lights, definite colors and definite forms during those thousands of years. In one moment this was changed.

Other forms appeared, other lights and colours shone forth -and this moment was when the blood flowed out of the wounds of our Saviour at Golgotha. This was not only a human, but a cosmic event. Through it the Christ-Ego, which up to this time could only be discovered in the sun, passed to the earth. It linked itself with the earth, and in the spirit of the earth we find the Christ-Ego, the sun ego. The initiate is henceforth able to see in Christ himself the sun-spirit which formerly, at the time of Christmas, was only to be seen at the midnight hour on the sun in the holy places of the ancients.

Christian consciousness, not only the consciousness of the ordinary Christian, but the consciousness of the Christian initiate, lies in the living feeling of union with the spirit of Christ. This takes place every year when the days are becoming shorter and the physical earth is beginning to fall asleep. It is then possible for us to come into direct connection with the spirit of the earth. Therefore, to place the birth of our Savior in the time of the shortest days and the longest nights was not the outcome of an arbitrary decision, but the result of initiation. Bound up with the shortening of the days and the lengthening of the nights, we see something infinitely spiritual, and we feel at the same time that in this event there is a living soul—the highest soul which we are able to feel in the earth’s evolution.

When the first Christians uttered the name of Christ, they did not express any doctrine or any particular mode of thought. It would have seemed quite impossible for them to call anyone a Christian who believed only the words which Christ Jesus spoke as a Christian teacher. It cannot be denied that these doctrines are also to be found in other religious beliefs, and no one wishes to regard them as something singular. Today, however, for the first time in history, par-ticularly in the educated classes, special stress is laid on the fact that the teaching of Christ Jesus is in harmony with other religious beliefs. It is quite true that it is difficult to find a single precept which had not already been taught before; but this has nothing to do with the matter. Not by doctrine alone is the Christian made one with Christ. He is not a Christian who believes in the doctrine, but he is a Christian who believes in the Christ-Spirit. In order to be a Christian we must have the feeling of union with Him, the feeling of union with the Christ who actually dwells on earth. Simply to avow the teaching of Christ is not preaching Christianity. To preach Christianity means to be able to see in Christ the Spirit Whom we have just characterized as the regent of the sun; Who in the moment when the blood flowed out of His wounds on Golgotha, transferred His work to the earth and through this act drew the earth into the work of the sun.

On this account those who were the first to preach Christianity laid very great stress on proclaiming the person of Christ Jesus, and very little stress on His words: “We have seen Him when He was with us on the holy mount.” They attached great value to the fact that He was there—that they saw Him. “We have placed our hands in His wounds.” They valued the fact that they had touched Him. What was felt at the time was that the whole of the future evolution of mankind on earth proceeds from this historical event. On this account the disciples said: “We value the fact that we were with Him on the holy mount; but we also think it a great thing that the words of the prophets have been fulfilled in Him—those words inspired by very truth and wisdom.” What the prophets foretold has been fulfilled. By “prophets” was then meant initiates, men who could predict the Christ, because they had seen Him at the midnight hour at Christmas time in the Holy Mysteries. The first disciples considered the event on Golgotha as a fulfillment of that which has always been known; and a rapid and total change took place in the feelings and thoughts of the initiated.

If we look into the time before the Christian era, and even let our thoughts wander further to a more remote time, we find that all love and affection is bound up with the tic of blood relationships. In the Jewish race, out of which Christ Himself issued, we see love only between those who are kinsfolk—we see that those love one another in whom the same blood flows; even earlier than this, love always rested on the natural foundation of a common blood-relationship. Spiritual love, which is independent of flesh and blood, was first introduced on earth by Christ. On this depends the fulfillment of the saying: “Who forsaketh not father and mother, brother and sister, wife and child, cannot be My disciple.” He who makes love conditional upon the natural foundation of blood-relationship, is not according to this sense a Christian. Spiritual love, which as a great fraternal bond will permeate all mankind, is the result of Christianity.

Christianity teaches mankind how to acquire the most perfect freedom and inner cohesiveness. The ‘Psalmist said, “I remember the days of old and ponder times long past”. To look back upon one’s first ancestors was a persistent experience of the olden times. The men of old could feel the blood of their ancestors flowing through their veins, and felt that their ego was connected with the ego of their ancestors. If it were desired to really feel this connection, even amongst the old Jewish people, it was customary to utter the name of Abraham; he who uttered this name felt that some of the blood which descended from Abraham flowed through his veins. When he wished to express his highest nature the Jew said: “I am one with Abraham!” After the death of his body, his soul returned into Abraham’s bosom—this has a deep, a very deep meaning. At that time man was not in possession of the self-dependence which first entered his consciousness through Christ Jesus. The conscious understanding of the “I am” was awakened by Christ Jesus. At that time they could not have felt the whole divinity of the inner divine being of man. They felt “I am,” but they connected it with their ancestors; they felt it in the common blood which flowed through their veins since the time of Abraham. Then Christ Jesus came and with Him the consciousness that there is something older and more independent in mankind. The “I am” is not only to be sought in what is common to a nation, but is something in the individual personality, which therefore must again seek love with its own personality, beyond itself. The ego which is today confined in you, cut off from everything outside itself, seeks spiritual love beyond itself.

This ego does not feel itself one with the father who was in Abraham, but with the spiritual Father of the world: “I and My Father are one!” A more profound saying than this—although this is the most impressive—because it appeals more to the understanding, is the one in which Christ made it clear to mankind that they are not expressing the utmost when they say, “I existed before in Abraham.” He points out that the “I am” is of older date, emanating from God Himself:

“Before Abraham was, I Am.” In this way does the saying appear in the original—which usually is so expressed that nobody quite understands what it means—“before Abraham was born, I am.” The “I am,” the innermost spiritual being, which everyone has within him, existed before Abraham.

One who understands this saying penetrates deeply into the essence of Christian intuition and life, and understands why Christ also refers to it in the words: “I am with you always, even unto the end of the world!” Therefore we also ought to feel the true hidden meaning of the expression in the Christmas hymn, which tells us every year anew at Christmas the original secret of the existence beyond time of the “I am.” The hymn is not sung as a reminder, “Today we remember that Christ was born”, rather we sing every time: “Christ is born in us today!” For this event is eternal, and that which once took place in Palestine can happen anew every Christmas night for those who have the power of transforming the teaching into feelings and experiences.

Anthroposophy will help mankind really to feel and understand again what is meant when we celebrate such a festival. Its mission is not to teach an abstract doctrine, an abstract theory, but to lead man back into fuller life—to make this life appear not as something abstract but as something which is filled with soul. We feel this soul when we go into the quarry and watch the stones being split off; when we see the migration of birds; when we see the scythe going through the grain; when the sun rises and sets. And the more profound the events we contemplate, the deeper do we feel their soul nature. At the great turning-points of the year we feel the most important soul events. What is most important for us is that we shall again learn to feel at those great turning-points of the year which are marked out in our festivals.

Thus our festivals will again become like a living breath permeating the soul of man; at the time of such festivals man will again become familiar with the whole weaving and working of the full soul and spirit nature. The anthroposophist must for the present act as a pioneer with regard to what these festivals may once more become when mankind understands their spirit anew—understands anew what is called “the festival spirit.” It will belong to those forces which will once more lead man out into the cosmos, when anthroposophists at such festivals feel and realize something of the feelings and sensations of nature, and remember at these important moments what Anthroposophy is able to restore to mankind through its teachings. Anthroposophy will then become a living factor in the soul, and will be genuine “life-wisdom”, vitaesophia. Anthroposophy can accomplish this best when the world-soul comes down amongst us, and is united with us in an especially intimate manner at the festival of the birth of Christ.

Especially this year as Christmas approaches, we must think of the kind of feelings that unite us with these words and their deep and universal meaning—that deep meaning for the world experienced by countless people in such a way that the word peace resounds through it, the word peace in a time when peace is utterly absent in the widest circles of humanity. How do we think of these Christmas words in this time?

Nevertheless, it is a thought that, perhaps in connection with these words resounding through the world, touches us ever more deeply in the present than in other times. One thought! Nations confront one another full of animosity. Blood, so much blood saturates our earth. We have witnessed and must feel countless deaths around us in this time. Infinite suffering weaves around our inner atmosphere of feeling. Hate and antipathy race through spiritual space and can easily show how far human beings in our time still are from that love spoken about by the One whose birth is celebrated at Christmas. One thought, however, is especially predominant. We think how enemy stands against enemy, opponent against opponent, how human beings can bring death to each other and how they then can go through the same portal of death with the thought of the divine leader of light, the Christ Jesus. We think of how, all over the earth, where there is war and pain and discord, those who are otherwise in such discord can be united. Within their deepest hearts they carry their connection with Him who entered the world on the day we celebrate at Christmas.

We think how through all animosity, through all antipathy, through all hate, a feeling can impress itself into all human souls everywhere in these times, can impress itself in the midst of blood and hate: the thought of the innermost link with the One, with Him who thereby united hearts through something higher than what is able to separate human beings on earth. And so it is nevertheless a thought of infinite greatness, a thought of infinite depth of feeling, this thought of the Christ Jesus who harmonizes human beings no matter what their discord might be, no matter what goes on in the world.

If we take hold of the thought in this way, we will want to grasp it even more intensely, especially in our time. Then we will have an intimation of how strongly this thought is connected with what must become great and strong and powerful within human evolution. If this were to happen, much that must still be fought for in such a bloody way at this time could be achieved in another way by human hearts, by human soul.

That He makes us strong, that He strengthens us, that He teaches us all over the earth really to feel in the truest sense of the word the Christmas verse, transcending everything that separates us: those who truly feel themselves connected with the Christ Jesus must promise this to themselves on Christmas night again and again.

There is a tradition within the history of Christianity that arose repeatedly in later times and was a custom in certain Christian regions over many centuries. Already in far distant times in various regions, mostly emerging from Christian churches, there were presentations for believers of the mystery of Christmas night. Especially in these most ancient times, the presentation of the mystery of Christmas night began with a reading, yes, at times even with a presentation of the story of Creation, the story of Creation as it is presented at the beginning of the Bible. Especially around the time of Christmas it was described how, out of the depths of the cosmos, the universal Word resounded, how out of the universal Word creation arose gradually, bit by bit. It was described how Lucifer approached the human being and how human beings thereby began earthly existence in a different way from what would have been the case had Lucifer not approached, in a way different from what was originally destined. The entire story of the temptation of Adam, and Eve was presented, and then it was shown how the human being was integrated, as if were, into ancient, pre-testamental history.

Only as time went on do we find what was presented in more or less detail in the various plays that developed in the fifteenth, sixteenth, seventeenth, and eighteenth centuries in Central Europe, of which we have seen a small example just now.

At the Christmas festival, an infinitely great thought originally drew together the beginning of the Old Testament with the mysterious story of the Mystery of Golgotha. Very little indeed has remained of what it was from this thought that drew together the two sacred stories. Only a little of this insight has remained, one contemporary example being our calendar, in which the day before Christmas Eve is called the day of Adam and Eve. This has its origin in the same thought. In more ancient times, however, there were those with deeper thoughts, with deeper feelings, a deeper knowledge received from their teachers who taught them how they were to grasp the mystery of Christmas and the mystery of Golgotha. For them a great, encompassing symbolic thought was always being presented: the thought of the origin of the Cross.

The God who is presented to us in the Old Testament gives one commandment to the human being, represented by Adam and Eve: “You may eat from all the fruits of the garden; only the fruits that grow on the Tree of the Knowledge of Good and Evil must you avoid, because they who have eaten of that fruit would be cast out of the original scene of their existence.”

The tree, however—which was now represented in the most varied ways—came by some means into the sequence of generations that were the original generations from which the bodily sheath of the Christ Jesus proceeded. This came about in the following way (as it was presented in certain periods of time): when Adam, the sinful man was buried, this tree again grew out of his grave and was thus removed from Paradise. In this story we see the thought suggested that Adam rests in the grave, the human being who went through sin, the human being who was misguided by Lucifer; he rests in the grave and he unites himself with the body of the earth; but out of his grave the tree grows, the tree that can now grow out of the earth with which Adam's body has been united.

The wood of this tree passes over to the generations to which Abraham also belongs, to which David belongs. And out of the wood of this tree, which actually stood in Paradise, which then grew again out of Adam's grave, out of the wood of this tree, the Cross was made on which Christ Jesus was crucified.

This is the thought that was made clear again and again by the teachers of those who were to understand the secrets of the Mystery of Golgotha out of deeper foundations. There is a deep meaning in the fact that in ancient times deep thoughts came to expression in such pictures, and this meaning holds good for the present as well. It will become clear to us that it still holds true for today.

We have also acquainted ourselves with the thought of the Mystery of Golgotha that says to us; the Being who has lived on earth through the body of Jesus poured out over the earth what He could bring to the earth, He poured it into the aura of the earth. What the Christ brought into the earth has since then become united with the entire corporeality of the earth. The earth has become something different since the Mystery of Golgotha. What Christ brought out of heavenly heights down to the earth is living in the earth aura.

If we consider this spiritually in connection with the ancient picture of the tree, this picture shows us the entire relationship from a higher point of view. The Luciferic principle entered the human being when the human being made his beginning on earth. The human being, as he is now in his union with the Luciferic principle, belongs to the earth, indeed he forms a part of the earth. And when we lay his body into the earth, this body is not rust as anatomy sees it; this body is at the same time the outer mold of what the human being is in his inner being within the earthly realm. It can then also be clear out of spiritual science that it is not just what goes through the portal of death into the spiritual world that belongs to the being of man; rather it becomes clear that the human being through all his activity, through all his deeds, is united with the earth. He is really united with it in the same way as those happenings that the geologist, the mineralogist, the zoologist, etc., find connected with the earth.

It is only when the human being goes through the portal of death that one could say that there is a termination for the human individuality of that which unites him to the earth. Our outer form, however, which we surrender in some way to the earth, enters the body of the earth. It carries in itself the stamp of what the earth has become through the fact that Lucifer entered into earthly evolution. What the human being achieves on the earth carries the Luciferic principle; the human being brings this Luciferic principle into the aura of the earth. It is not only what was originally the intention of the human being that arises, that blossoms out of human deeds, out of the activities of human beings; out of human deeds there arises something that has the Luciferic element mixed in with it. This then is in the aura of the earth. And when we now look upon the tree growing out of the grave of the human being Adam, who was led astray by Lucifer, if we look at the tree that has become something different through the Luciferic temptation—this tree that was originally the Tree of the Knowledge of Good and Evil—we see everything that the human being brought about by the fact that he left his original state of existence, that he became something different through, the Luciferic temptation and that something was thereby brought into earthly evolution that had not previously been intended.

We see the tree grow out of what forms the physical body for the earth, which was stamped in its earthly form by that which permits the human being to appear on the earth in a lower sphere than he would have if he had not gone through the Luciferic temptation. Something grows out of man's entire earthly existence that has come into humanity's evolution through the Luciferic misguidance, through the temptation. When we seek knowledge, we seek it in a different way than was originally predestined. This makes it appear that something different grows out of our earthly deeds from what would have been the case in accordance with the gods' original intention. We form an earthly existence that is not as the gods originally intended for us; we mix something else into it, and we must form very definite pictures of this if we wish to understand it. Definite mental images are required if we wish to understand, to understand properly.

We must say to ourselves: I am placed into earthly evolution. What I give to earthly evolution through my deeds bears fruit; it bears the fruit of knowledge that has become muse by the fact that I have gained the knowledge of good and evil on the earth. This knowledge lives in the evolution of the earth, this knowledge is there. As I look at this knowledge, however, it becomes something different for me, something that is different from what it originally should have been. It becomes something that I must change if the goal and task of the earth are to be achieved, I see growing out of my earthly deeds something that must become different. The tree grows forth, the tree that becomes the Cross of earthly existence, the tree that becomes something to which the human being must gain a new relationship. For the old relationship allows this tree to grow. The tree of the Cross, of that Cross which grows out of the Luciferically colored evolution of the earth, grows out of Adam's grave, out of the humanity that Adam has become since the temptation. The Tree of Knowledge must become the trunk of the Cross, because the human being must unite himself anew with the properly understood Tree of Knowledge as it is now in order to achieve the goal and task of the earth.

Let us ask ourselves—and here we touch on a significant mystery of spiritual science—what is really the situation with the members we have come to know as the members of human nature? We know to begin with that the highest member of human nature is the “I.” We learn to express our “I” at a definite moment in childhood. We gain a relationship to this “I” at the point to which we have memories in later life. We know from the most varied spiritual scientific considerations that until this point in time the “I” itself was active in forming and structuring us. This remains the case until the point at which we begin to have a relationship, a conscious relationship, to our “I.” In the child, this “I” is there also, but it works within, its first task is to form our body. To begin with it creates the super-sensible forces in the spiritual world. When we have gone through conception and birth it still works creatively on our body for a period of time that lasts a few years, until we have our body as a tool so that we can consciously comprehend our self as an “I.”

A deep mystery is connected with this entry of the “I” into the human bodily nature. When we meet a person we ask him, “How old are you?” He gives his age as the years that have passed since his birth. As has been said, we touch here on a certain mystery of spiritual science that will become more and more clear as time passes. Today, however, I will only touch on it, will only share it with you. What a person gives as his age at a definite time of his life is connected with his physical body. He says nothing other than that his physical body has been developing for so-and-so long since his birth. The “I” does not go along with this development of the physical body. The “I” stays there,

This is a difficult mystery to grasp, that the “I” stays at the point of time to which we can recollect, the point at which we remember ourselves. It does not change with the body, it stays there. For just this reason we always have it in front of us so that, as we look, it can mirror our experiences for us. The “I” does not take part in our earthly journey. Only when we have gone through the portal of death must we take the path that we call Kamaloca backward again to our birth in order to re encounter our “I” and then to take it along on our further journey. The “I” remains behind. The body pushes itself forward in years while the “I” remains behind, the “I” stays there. This is difficult to comprehend because one cannot imagine that something remains standing in time while time keeps moving. Nevertheless this is so, the “I” stays there, and it remains there because the “I” does not actually unite itself with what approaches the human being from earthly existence. It remains united with those forces we call ours in the spiritual world. The “I” remains there, the “I” fundamentally remains in the form in which it has been conferred on us, as we know, by the Spirits of Form.

This “I” is retained in the spiritual world. It must be held in the spiritual world, for otherwise we would never be able to achieve again the earth's original goal and aim as human beings during our earthly evolution. What the human being underwent here on earth because of his Adam nature, you could say, of which he takes an impress into the grave when he dies as Adam—this clings to the physical body, etheric body, and astral body, this comes from these. The “I” waits, waits with everything that is in it, waits the entire time undergone by the human being on the earth. It looks only toward the further development of the human being as he repeats it for himself when he has gone through the portal of death and follows this path in reverse. This means that we remain with our “I” back in the spiritual world (this is meant in a specific sense). Humanity ought to become conscious of this fact. And humanity is only able to become conscious of this fact because at a certain time the Christ descended out of those worlds to which the human being belongs, out of the spiritual worlds. In the body of Jesus He prepared for Himself, in the way we know, in a twofold way, what was to serve Him as body on the earth.

If we understand ourselves correctly, we always look back through our entire earthly life, back to our childhood. Our spiritual element has remained back in our childhood. We always look toward this if we wish to understand things correctly. And humanity ought to be instructed to look toward what the spirit out of the heights can say: “Let the little children come to me.” Not adults, who are connected with the earth, but rather the little children. In having been given the festival of Christmas in addition to the Mystery of Golgotha, humanity ought to be instructed in this. Otherwise the Mystery of Golgotha would only need to have been conferred on humanity in relation to the last three years of Christ's life, when Christ was in the body of Jesus of Nazareth.

The Christmas festival shows how Christ prepared the human body for himself during childhood. This is what should lie at the basis of the Christmas experience: to know how the human being has actually always remained connected with what is approaching now through what remained behind during growth, remaining in the heavenly heights. In the form of the child, the human being should be reminded of the human-divine element from which he has distanced himself on descending to the earth but that now has returned to him. The human being ought to be reminded of this childlike element in him. He ought to be reminded of Him who brought back the childlike element to him again. Though it was not easy, one can see the force that works so wonderfully to carry this precisely in the way in which the festival of the World Child, the Christmas festival, was developed in areas of Central Europe.

What we have seen today was only a small example of the Christmas plays, of which there are many. It comes from olden times and is one of the kind of Christmas plays that I have already pointed to. Only a few of these so-called Paradise Plays have remained, which were performed at Christmas and in which the story of Creation was presented. It has remained connected to the Shepherds' Play and with the play of the Three Kings, who bring their gifts. Much of this used to live in numerous Christmas plays, but to a large extent they have now disappeared.

These plays disappeared even in rural areas in approximately the middle of the eighteenth century, but it is wonderful to see how some remained alive. A man about whom I have spoken, Karl Julius Schröer, collected such Christmas plays in the area of western Hungary in the 1850's. He searched for them in the area around Pressburg, and then further beyond Pressburg into Hungary. Others collected such Christmas plays in different areas, but what Karl Julius Schröer was able to find at that time of the performance of these Christmas plays and the customs connected with them can enter our hearts deeply. These Christmas plays, handwritten, remained in the hands of certain families in the villages and were treasured as something especially sacred. When October came around, people began thinking about having to perform these plays during the Christmas season for the people of the village. Then the best behaved boys and girls were selected, and they began to prepare themselves: they were not permitted to drink wine or any alcoholic beverages, nor were they permitted—which could well happen in such places, as we know—to be rowdy and rambunctious on Sundays, and they were not permitted any other transgressions. They really had to “lead a holy life,” as is said. Thus people were aware that a certain moral mood of the soul had to be assumed by those who were to devote themselves to the performance of such plays during the Christmas season. Such plays were not to be performed out of ordinary worldliness.

They were performed with all the naïveté with which the peasants could perform something like that. And yet the whole performance was permeated with deepest seriousness, with infinite seriousness. The plays gathered by Karl Julius Schröer and others in the most varied areas have in common this deep seriousness, the seriousness with which one approached the Christmas mystery. But this was not always the case. We only need to go back just a few centuries to find something different, to encounter something most curious. In looking at how these Christmas plays arose and gradually developed in areas of Central Europe, we are able to see especially clearly how overwhelmingly the Christmas thought was active.

But this thought was not immediately taken up in the way I have just described it, approached with a certain kind of sacred modesty, with great seriousness and awareness of the significance of the event that lived in the feeling. No indeed! In many areas it began by simply placing a manger in some kind of side altar in this or that church. (This was still the case in the fourteenth and fifteenth centuries, but it goes back to still earlier times.) A manger was placed there, and therefore a stall, in which were placed an ox and an ass, as well as the Child and two dolls representing Joseph and Mary. At first they used a very naive sculptural technique, but then it was desired to bring more life to the figures. This came first from the side of the clergy. Thus priests dressed themselves up, one as Joseph, the other as Mary, and they then represented these figures. They played these roles instead of using the dolls. In the earliest times they even presented the scene in Latin, because in the old churches, if the performance was to present a deep meaning it was considered important that those who saw or listened understand as little as possible, that they only see the outer mimicry.

After some time this was no longer tolerated. The people also wanted to understand what was performed in front of them. Gradually there was a transition to presenting portions of it in the local language spoken in those regions. And finally the people awoke to a feeling of wanting to participate, to experience it themselves. Yet it remained foreign to them, quite foreign. We need only consider that in the twelfth and thirteenth centuries, for example, familiarity with these holy mysteries of Christmas night, for example, did not exist. Today we take these things for granted, but at that time it was not there. You have to keep in mind that year in and year out people heard the mass, also hearing it at Christmas (held at midnight during the holy night), but that they did not hear the Bible—the Bible was only there for the priest to read. Thus they knew only single fragments of the sacred story. The initial attempts by the priests to present these things dramatically were really in order to acquaint the people with what had once taken place. In this way the people learned to know what was written in the Bible.

I must say something now that I beg you not to misunderstand. It can be mentioned because it corresponds to purely historical truth. Some kind of mystery mood or something similar did not immediately emanate from these presentations once people wanted to participate in the Christmas plays. This is not how it was. Rather the longing to take part in what was presented to them, to be more active participants, was what brought people closer to the situation. And finally they had to be permitted to participate to some extent; things had to be made more comprehensible to the people. By making it more comprehensible, things moved forward step by step. For example, people did not understand initially that in the manger lay the Child. They had never seen that, they had never seen a child in a manger. Certainly earlier, when they were not permitted to understand anything, they just accepted it, but new that they wanted to participate it needed to be made completely comprehensible to them.

At that time only a rocking cradle was placed in front of them, and people began to take part by walking by the cradle, each person rocking the Child in it for a little while. Gradually similar moments of participation developed. There were even regions where first a person approached the manger very seriously and then, on finding the Child there, incredible noise erupted and everyone screamed and pointed and danced, indicating the pleasure they now experienced because the Child had been born. This was taken up entirely in a mood emanating from the longing to participate themselves, the longing to experience a story. In the story, however, there was such grandness, something so powerful, that out of this completely profane mood—for it was initially a profane mood—there developed gradually, bit by bit, the holy mood about which I have just been speaking. The situation itself poured its holiness out over a reception that initially could not have been called holy. Especially in the Middle Ages, the holy story of Christmas first had to conquer the people. And the story conquered them to such an extent that while they were performing their plays they wanted to prepare themselves morally m such an intensive way.

What was it that conquered human feelings, the human soul? It was the tow of the Child, the view of what has remained holy in the human being while the three remaining bodies unite themselves with earthly development. Although in certain regions and during certain periods the story of Bethlehem took on grotesque forms, it was inherent in human nature to develop this holy view toward the nature of the Child, which is connected with what entered into Christian evolution from the very beginning: the consciousness of how what remains behind in the human being when he begins his earthly development must enter into a new bond with that which united itself with earthly man. He gives over to the earth the wood out of which the Cross must be made, through which he establishes a new bond.

In older times of Christian development in Central Europe, only the Easter thought was present among the people. Only in the way in which I have described it has the Christmas thought gradually been added. What we find written in the Heliand, or similar works, was recorded by individual poets, but it did not become popular. The popular aspects of Christmas arose in the way I have just described, which shows in a truly grand way how the thought of the bond with the childlike, with the pure, truly childlike element that appeared in a new form in the Jesus Child, has conquered the human being. If we bring the power of this thought together with the fact that this thought can live in souls so as to unite all people (and to begin with it is the only thought in our earthly existence that can do so), we come to the true Christ thought. The Christ thought therefore becomes great and must gradually become stronger in us if the further evolution of the earth is to take place in the right way.

Just consider how far removed the human being in present earthly existence still is from what is concealed in the depths of the Christ thought. A book has just recently been published—perhaps you have read it—written by Ernst Haeckel, World War Thoughts About Life, Death, and Infinity and Religion. A book by Ernst Haeckel is certainly one that proceeds from the most serious search for truth. This book by Ernst Haeckel points to what is now taking place on the earth, how people are at war with one another, how they hate one another, how countless deaths result every day. Haeckel mentions all these thoughts that obtrude upon people so painfully. Certainly he always mentions these thoughts with the background of looking at the world as he sees it from his standpoint. We know about his standpoint, having often spoken about it and about how we can recognize in Haeckel one of the greatest scientists. This standpoint leads also to other things, but it leads to something that can be observed in the newer phases of Haeckel's development.

Haeckel offers some thoughts about the World War. He also remarks on how much blood is flowing now, how many deaths surround us, and he asks himself, “Can the thoughts of religion survive next to these events?” As Haeckel asks it, “Can one believe that there is in any way a wisdom-filled providence, a beneficent God who rules the world, when every day one sees that by mere chance,” so he says, “so many people's lives are ended, that they die by no cause that can be proven to be related in any way to some kind of wise world rulership? Instead, by chance” he says, “this one or that one is struck by a bullet, suffering either death or injury. In the face of all these events, do thoughts of wisdom, thoughts of divine providence, have any meaning? Must not just such events as these prove that the human being must stay in one place, that he is nothing but what the outer, materialistically conceived history of evolution shows us, and that fundamentally everything in earthly existence is ruled not by divine providence but by chance? Is it possible in the face of all these events to have another religious thought” says Haeckel, “to do something other than resign oneself, saying that a person simply surrenders his body and dissipates into the cosmos?”

One can ask further, however—Haeckel no longer asks this question—“If this cosmos is nothing but the play of atoms, does human life really provide a meaning for earthly existence?” As I said, Haeckel does not ask this question anymore, but he does give an answer in his Christmas book: “Precisely events such as those that touch us so painfully now, just such events show that there is no justification for believing in any kind of beneficent providence or wise guidance of the world or anything like it; it is impossible now to maintain that anything like this weaves through and guides the world. Therefore resignation, seeing one's own way, is all there is.”

Haeckel's book is also a Christmas book! It is a Christmas book meant very sincerely and honestly. But this book is based on a significant prejudice. It rests on the prejudice that, it is not permissible to seek in a spiritual way for the earth's meaning, that humanity is prohibited from looking for a meaning of the earth in a spiritual way.

If it is only the outer course of events that is considered, one does not see this meaning. This is what happens to Haeckel. Then the situation must remain with the recognition that this life has no meaning. This is what Haeckel means. Looking for meaning is not permitted! But is it not so that another might come and say something further: that if we look only at these contemporary events externally, pointing out that countless bullets are destroying human lives, if we look only at these events and no meaning results, then precisely because of this we must seek for this meaning in a deeper way. It is precisely events such as these that show us we cannot amply look for and believe in meaning by looking just at what is going on now on the earth—by seeing only that these human souls vanish like their bodily natures. Instead we must look at what they are now beginning as they pass through the portal of death. In short, another person could come and say that precisely because no meaning can be found in the outer events, the meaning must be looked for outside the outer, the meaning must be looked for in the super-sensible.

Is this any different from looking at the same matter in a completely different realm? For one who thinks the way Haeckel thinks today, Haeckel's science can become a refusal to recognize any meaning in earthly existence. It can happen that a person wants to prove out of the events that are taking place so painfully today that earthly life as such has no meaning. But, if one takes hold of the problem in our way—we have done this frequently—precisely this same science takes as its starting point the deep and great meaning that can be unraveled by us in world phenomena. For this to happen, however, something spiritual must be active in the world; we must be able to unite ourselves with the spiritual, It is impossible for people to find a meaning for the earth, a real meaning, because our educated people do not yet understand that it is necessary to permit the power to work upon them that once so wonderfully conquered hearts, souls: the power that arose on looking at the Christmas mystery, from which a profane comprehension evolved into a sacred comprehension. Scholars are unable to grasp this yet; they cannot yet unite the Christ impulse with what they see in the outer world, and thus it is impossible for them to find a meaning for the earth.

Thus one must say that science, for all its great progress of which people are so proud today—and justifiably so - is not in a position out of itself to lead to a view that satisfies the human being. As it goes its way, it can lead in the same way either to meaninglessness or to the meaning of the earth, just as in any other domain. Consider this outer science so proudly developed in the last few centuries, especially from the nineteenth century until today, with all its wonderful laws. Consider everything that surrounds us today. It has been brought forth by this science. We no longer burn light at night in the same way that Goethe burned his. We burn light in a completely different way, and we illuminate our rooms in a completely different way. Consider everything that lives in our souls today out of our science; it has arisen through the great progress of science, of which humanity is justifiably proud. What is the effect of this same science? It is a blessing if man develops it as such. But today, especially since it is such a complete science, it produces indomitable instruments of death. Its progress serves destruction just as well as construction. Just as the science acknowledged by Haeckel can lead to either meaning or meaninglessness, so the science that can achieve such great things can serve either construction or destruction. Arid if the main thing is this science, science will bring forth evermore horrible and frightful works of destruction out of the same source that leads to constructive ends.

Science does not directly have an impulse to bring humanity forward. If only this were seen once, this science would be evaluated in the right way! Only then would it be known that something else must be an integral part of humanity's evolution than what the human being can achieve through this science. For what is this science, after all? In reality it is nothing but the tree that grows out of the grave of Adam. And the time is fast approaching when people will recognize that this science is the tree growing out of Adam's grave. And the time will come when people will recognize that this tree must become the wood that is the Cross of humanity. This wood can lead to a blessing only if that which unites in the right way with what lies beyond death, but lives already here in the human being, is crucified on the Cross: that which we behold on the holy Christmas night if we experience it in the right way, in its true mystery, that which can fee presented in a childlike way but that bears the highest mysteries. Isn't it actually wonderful that in the simplest way it can be said to the people: something entered which is active through human life on earth, something that actually may not go beyond childhood. It is related to what the human being belongs to as a super-sensible being. Isn't it wonderful that this super-sensible-invisible element, in the most eminent sense, can come so near to human souls in such a simple picture? Simple human souls!

Yes, those who are educated must also undertake the path taken by those simple human souls. There was a time when the Child was not presented in the manger. The Child in the manger was not presented, but instead the Child sleeping on the Cross was presented. The Child sleeping on the Cross! A wonderfully profound picture, bringing the entire thought to expression that I have wanted to let arise before your souls today.

And is it not basically very simple to express this thought? Yes, it is. Indeed, let us look once for the origin of those impulses that oppose each other in the world today in such a horrible way. Where do these impulses originate? Where does everything originate that makes the life of humanity so difficult today? Where is the origin of all this? It lies in everything we become in the world only after that point of time at which we can recollect ourselves. If we go back beyond this point of time, if we go back to the point in time at which we are called the “little children who are able to enter the kingdom of heaven”—this is not where it originates. At that point nothing of what today is in battle and dispute resides in human souls. The thought can be expressed this simply, but spiritually we must consider the fact that there is something so original in the human soul that it goes beyond all human strife, beyond all human disharmony.

We have often spoken of the ancient mysteries that wanted to awaken in human nature that which permits the human being to look up into the super-sensible. And we have spoken of the fact that the Mystery of Golgotha, perceptible for all human beings on the stage of history, has presented the super-sensible mystery. There is something that fundamentally unites us with the true Christ thought. We have this by virtue of the fact that we are able to have moments in our life (I am now speaking directly, not in a pictorial way) in which, despite everything we are in the outer world, we can bring alive in us what we received as a child. We can do this by going backward, feeling ourselves back at the child's standpoint? we can do this by looking toward the human being as he develops between birth and death, so that we are able to sense within us what we received as a child.

In the public lecture about Johann Gottlieb Fichte which I gave last Thursday, I could have added something, but at the time it would not have been understood. I could have said something that would have clarified a great deal that lives in this devout man in such a peculiar way. I would have spoken about why he actually developed the very particular way he did, and I would have had to say that this was because, more than other people, he retained the childlike quality in himself despite growing old. He retained more of the childlike quality in himself than other people do. Such people actually grow less old. It is really true that what existed in childhood remains more in such people than in others. This is generally the secret of many great human beings, that right into their oldest age they are able to remain children in a certain way; even when they die, they die as children, though this must be expressed only partially, since one must be connected with life.

The Christmas mystery thus speaks to what lives in us as a childlike quality, it speaks with a view to the divine Child who was selected to take up the Christ, it speaks with a view to the one who was already overshadowed by the Christ, who went through the Mystery of Golgotha in reality to heal the earth.

Let us become conscious of the fact that when we surrender the imprint of our higher self, when we surrender our physical body to the earth, it is not a merely physical process. Something spiritual is also taking place. But this spiritual aspect takes place in the right way only by virtue of the fact that the Christ being has streamed into the earth aura, the Christ being who went through the Mystery of Golgotha. We cannot see the earth in its completeness if we do not see that since the Mystery of Golgotha the Christ has been united with the earth. We can bypass the Christ, just as we can bypass everything super-sensible, if we feel ourselves constituted only of earthly matter and only able to relate to it. But if the earth is to have a real and true meaning for us, we can not bypass Christ. For this reason everything depends on our being able to awaken in ourselves something that will open the view into the spiritual world.

Let us make our Christmas festival into something that it must be especially for us. Let us make it into a festival that serves not only the past but the future, the future that little by little is to bring to birth the spiritual life for all humanity. We want to unite ourselves with the prophetic feeling, the prophetic intimation, that such a birth of the spiritual life must be brought to humanity, that presiding over humanity's future a great holy night must be active, coming to birth out of what gives meaning to the earth from human thoughts. The earth received this meaning objectively through the fact that the Christ being united Himself with the earth aura through the Mystery of Golgotha. In the holy night let us think of how, out of the depths of darkness, light must enter human evolution, the light of spiritual life. The old light of spiritual life that was there before the Mystery of Golgotha had to pass away, gradually it had to be extinguished. The light must arise again, must be reborn after the Mystery of Golgotha through the consciousness in the human soul, that this human soul is connected with what Christ became for the earth through the Mystery of Golgotha,

If there are more and more people who come to know how to conceive of Christmas in such a spiritual scientific sense, this Christmas night will develop a force in human hearts and human souls that will have its meaning in all times. It will have meaning in times in which people surrender themselves to feelings of joy but also in times in which people have to surrender themselves to the feelings of pain that must penetrate us today when we think of the great misery of our tune.

Since looking up to the spiritual gives meaning to the earth, I would like to share with you today the words of one who expressed this so beautifully:

What gave my eye this force,
That all misshapen forms have dissolved.
That the nights become like brilliant suns.
Disorder becomes order, decay life?

What intricate weaving through time, through space,
Guides me surely to the eternal well
Of the Beautiful, the True, the Good, and of all delight.
And in destroying immerses all my striving?

It is this: into Urania's eye, the deep,
Itself clear, blue, still, pure
Lightflame, I myself have quietly gazed.

Since then, this eye rests in my depths
And is in my being—the eternal
One, Lives in my life, sees in my seeing.

And in a second small poem:

Nothing is but God, and God is nothing but life,
You know it, you and I know it together,
But how would knowing be there
If it were not knowing of God's life?

“How gladly would I surrender myself to this,
Yet where do I find it? Somehow it flows
Into knowing, then transforms itself into seeming,
Mingling with it, surrounded by its sheaths.”

Quite dearly the sheath rises up before you,
It is your I, what is destructible dies,
And henceforth only God lives in your striving.

See through what survives this striving,
Then the sheath becomes visible to you as sheath.
And unveiled you see divine life.

Certainly people do not always know what they ought to do with those who point to perceiving the spiritual that gives meaning to the earth. It is not only materialists who do not know what to do. Others who believe they are not materialists because they are always saying, “God! God! God!” or “Lord! Lord! Lord!” often do not know what to make of these individuals who guide us to the spiritual. For what can one do with a person who says. “There is nothing but God! Everything is God! Everywhere, everywhere is God!” He was seeking for God in everything, the one who said:

See through what survives this striving,
Then the sheath becomes visible to you as sheath
And unveiled, you see divine life!

An individual who wants to see divine life everywhere could be accused of not allowing the world to exist, of denying the existence of the world. Though one could call him a world-denier, his contemporaries called him a denier of God, and they therefore chased him away from the colleges and universities. The words I have read to you are those of Johann Gottlieb Fichte. If the Mystery of Golgotha continues to live on in the human soul through earthly existence—amid what is connected with this Mystery of Golgotha in the Christmas mystery—it can serve as an impulse resounding in the soul. Fichte is a perfect example of how, when this is the case, a path is opened on which we can find the consciousness in which our own “I” flows together with the earth “I”—for this earth “I” is the Christ. Through this, we develop something in the human being that must become greater and greater if the earth is to move toward the development for which it was destined from the beginning.

Therefore we especially wish, out of the spirit of our spiritual knowledge renewed in the sense it has been today, to let the Christmas thought become an impulse in us. By looking up to this Christmas thought, we wish to attempt to see from what surrounds us not the meaninglessness of earthly evolution; rather, in the suffering and pain, in the strife and hate, we hope to see something that ultimately helps humanity forward, something that really brings humanity a bit forward.

It is not so important to look for causes, which anyway are so easily concealed in partisan strife. It is much more important for what happens today to focus on the possible effects, those effects that we must picture to ourselves as healing, as bringing healing for humanity.

The nations and people who are in a position to shape something that can be healing for humanity of the future out of what is able to sprout from the blood-drenched soil will be led to the right approach. What can be healing for humanity, however, can develop only if people find the way into the spiritual worlds, if people do not forget that there was not only one Christmas but that there must be an everlasting Christmas, an everlasting coming-to-birth of the divine- spiritual in the physical, earthly human being.

Especially today we wish to enclose the sacredness of this thought in our souls, we wish to hold it for the time surrounding Christmas, which can he a symbol for the evolution of light also in its outer course. In these days, at this time of year, darkness, earth darkness, will be here to the greatest degree possible on earth. When the earth lives in this deepest outer darkness, however, we know that the earth soul experiences her light, beginning to awaken to the highest degree.

The time of Christmas, then, is connected with the time of spiritual awakening. And with this time of spiritual awakening, the memory of the spiritual awakening for earthly evolution through the Christ Jesus shall be united. We therefore have the institution of the Christmas festival especially at this time.

Let us unite the Christmas thought with our soul in. this cosmic, and at the same time earthly, moral sense. Then, reinforced and strengthened with this Christmas thought as best as we can, let us look upon everything surrounding us to want what is right for the progress of events, also wanting what is appropriate in the development of deeds of the present time.

Especially this year as Christmas approaches, we must think of the kind of feelings that unite us with these words and their deep and universal meaning—that deep meaning for the world experienced by countless people in such a way that the word peace resounds through it, the word peace in a time when peace is utterly absent in the widest circles of humanity. How do we think of these Christmas words in this time?

Nevertheless, it is a thought that, perhaps in connection with these words resounding through the world, touches us ever more deeply in the present than in other times. One thought! Nations confront one another full of animosity. Blood, so much blood saturates our earth. We have witnessed and must feel countless deaths around us in this time. Infinite suffering weaves around our inner atmosphere of feeling. Hate and antipathy race through spiritual space and can easily show how far human beings in our time still are from that love spoken about by the One whose birth is celebrated at Christmas. One thought, however, is especially predominant. We think how enemy stands against enemy, opponent against opponent, how human beings can bring death to each other and how they then can go through the same portal of death with the thought of the divine leader of light, the Christ Jesus. We think of how, all over the earth, where there is war and pain and discord, those who are otherwise in such discord can be united. Within their deepest hearts they carry their connection with Him who entered the world on the day we celebrate at Christmas.

We think how through all animosity, through all antipathy, through all hate, a feeling can impress itself into all human souls everywhere in these times, can impress itself in the midst of blood and hate: the thought of the innermost link with the One, with Him who thereby united hearts through something higher than what is able to separate human beings on earth. And so it is nevertheless a thought of infinite greatness, a thought of infinite depth of feeling, this thought of the Christ Jesus who harmonizes human beings no matter what their discord might be, no matter what goes on in the world.

If we take hold of the thought in this way, we will want to grasp it even more intensely, especially in our time. Then we will have an intimation of how strongly this thought is connected with what must become great and strong and powerful within human evolution. If this were to happen, much that must still be fought for in such a bloody way at this time could be achieved in another way by human hearts, by human soul.

That He makes us strong, that He strengthens us, that He teaches us all over the earth really to feel in the truest sense of the word the Christmas verse, transcending everything that separates us: those who truly feel themselves connected with the Christ Jesus must promise this to themselves on Christmas night again and again.

There is a tradition within the history of Christianity that arose repeatedly in later times and was a custom in certain Christian regions over many centuries. Already in far distant times in various regions, mostly emerging from Christian churches, there were presentations for believers of the mystery of Christmas night. Especially in these most ancient times, the presentation of the mystery of Christmas night began with a reading, yes, at times even with a presentation of the story of Creation, the story of Creation as it is presented at the beginning of the Bible. Especially around the time of Christmas it was described how, out of the depths of the cosmos, the universal Word resounded, how out of the universal Word creation arose gradually, bit by bit. It was described how Lucifer approached the human being and how human beings thereby began earthly existence in a different way from what would have been the case had Lucifer not approached, in a way different from what was originally destined. The entire story of the temptation of Adam, and Eve was presented, and then it was shown how the human being was integrated, as if were, into ancient, pre-testamental history.

Only as time went on do we find what was presented in more or less detail in the various plays that developed in the fifteenth, sixteenth, seventeenth, and eighteenth centuries in Central Europe, of which we have seen a small example just now.

At the Christmas festival, an infinitely great thought originally drew together the beginning of the Old Testament with the mysterious story of the Mystery of Golgotha. Very little indeed has remained of what it was from this thought that drew together the two sacred stories. Only a little of this insight has remained, one contemporary example being our calendar, in which the day before Christmas Eve is called the day of Adam and Eve. This has its origin in the same thought. In more ancient times, however, there were those with deeper thoughts, with deeper feelings, a deeper knowledge received from their teachers who taught them how they were to grasp the mystery of Christmas and the mystery of Golgotha. For them a great, encompassing symbolic thought was always being presented: the thought of the origin of the Cross.

The God who is presented to us in the Old Testament gives one commandment to the human being, represented by Adam and Eve: “You may eat from all the fruits of the garden; only the fruits that grow on the Tree of the Knowledge of Good and Evil must you avoid, because they who have eaten of that fruit would be cast out of the original scene of their existence.”

The tree, however—which was now represented in the most varied ways—came by some means into the sequence of generations that were the original generations from which the bodily sheath of the Christ Jesus proceeded. This came about in the following way (as it was presented in certain periods of time): when Adam, the sinful man was buried, this tree again grew out of his grave and was thus removed from Paradise. In this story we see the thought suggested that Adam rests in the grave, the human being who went through sin, the human being who was misguided by Lucifer; he rests in the grave and he unites himself with the body of the earth; but out of his grave the tree grows, the tree that can now grow out of the earth with which Adam's body has been united.

The wood of this tree passes over to the generations to which Abraham also belongs, to which David belongs. And out of the wood of this tree, which actually stood in Paradise, which then grew again out of Adam's grave, out of the wood of this tree, the Cross was made on which Christ Jesus was crucified.

This is the thought that was made clear again and again by the teachers of those who were to understand the secrets of the Mystery of Golgotha out of deeper foundations. There is a deep meaning in the fact that in ancient times deep thoughts came to expression in such pictures, and this meaning holds good for the present as well. It will become clear to us that it still holds true for today.

We have also acquainted ourselves with the thought of the Mystery of Golgotha that says to us; the Being who has lived on earth through the body of Jesus poured out over the earth what He could bring to the earth, He poured it into the aura of the earth. What the Christ brought into the earth has since then become united with the entire corporeality of the earth. The earth has become something different since the Mystery of Golgotha. What Christ brought out of heavenly heights down to the earth is living in the earth aura.

If we consider this spiritually in connection with the ancient picture of the tree, this picture shows us the entire relationship from a higher point of view. The Luciferic principle entered the human being when the human being made his beginning on earth. The human being, as he is now in his union with the Luciferic principle, belongs to the earth, indeed he forms a part of the earth. And when we lay his body into the earth, this body is not rust as anatomy sees it; this body is at the same time the outer mold of what the human being is in his inner being within the earthly realm. It can then also be clear out of spiritual science that it is not just what goes through the portal of death into the spiritual world that belongs to the being of man; rather it becomes clear that the human being through all his activity, through all his deeds, is united with the earth. He is really united with it in the same way as those happenings that the geologist, the mineralogist, the zoologist, etc., find connected with the earth.

It is only when the human being goes through the portal of death that one could say that there is a termination for the human individuality of that which unites him to the earth. Our outer form, however, which we surrender in some way to the earth, enters the body of the earth. It carries in itself the stamp of what the earth has become through the fact that Lucifer entered into earthly evolution. What the human being achieves on the earth carries the Luciferic principle; the human being brings this Luciferic principle into the aura of the earth. It is not only what was originally the intention of the human being that arises, that blossoms out of human deeds, out of the activities of human beings; out of human deeds there arises something that has the Luciferic element mixed in with it. This then is in the aura of the earth. And when we now look upon the tree growing out of the grave of the human being Adam, who was led astray by Lucifer, if we look at the tree that has become something different through the Luciferic temptation—this tree that was originally the Tree of the Knowledge of Good and Evil—we see everything that the human being brought about by the fact that he left his original state of existence, that he became something different through, the Luciferic temptation and that something was thereby brought into earthly evolution that had not previously been intended.

We see the tree grow out of what forms the physical body for the earth, which was stamped in its earthly form by that which permits the human being to appear on the earth in a lower sphere than he would have if he had not gone through the Luciferic temptation. Something grows out of man's entire earthly existence that has come into humanity's evolution through the Luciferic misguidance, through the temptation. When we seek knowledge, we seek it in a different way than was originally predestined. This makes it appear that something different grows out of our earthly deeds from what would have been the case in accordance with the gods' original intention. We form an earthly existence that is not as the gods originally intended for us; we mix something else into it, and we must form very definite pictures of this if we wish to understand it. Definite mental images are required if we wish to understand, to understand properly.

We must say to ourselves: I am placed into earthly evolution. What I give to earthly evolution through my deeds bears fruit; it bears the fruit of knowledge that has become muse by the fact that I have gained the knowledge of good and evil on the earth. This knowledge lives in the evolution of the earth, this knowledge is there. As I look at this knowledge, however, it becomes something different for me, something that is different from what it originally should have been. It becomes something that I must change if the goal and task of the earth are to be achieved, I see growing out of my earthly deeds something that must become different. The tree grows forth, the tree that becomes the Cross of earthly existence, the tree that becomes something to which the human being must gain a new relationship. For the old relationship allows this tree to grow. The tree of the Cross, of that Cross which grows out of the Luciferically colored evolution of the earth, grows out of Adam's grave, out of the humanity that Adam has become since the temptation. The Tree of Knowledge must become the trunk of the Cross, because the human being must unite himself anew with the properly understood Tree of Knowledge as it is now in order to achieve the goal and task of the earth.

Let us ask ourselves—and here we touch on a significant mystery of spiritual science—what is really the situation with the members we have come to know as the members of human nature? We know to begin with that the highest member of human nature is the “I.” We learn to express our “I” at a definite moment in childhood. We gain a relationship to this “I” at the point to which we have memories in later life. We know from the most varied spiritual scientific considerations that until this point in time the “I” itself was active in forming and structuring us. This remains the case until the point at which we begin to have a relationship, a conscious relationship, to our “I.” In the child, this “I” is there also, but it works within, its first task is to form our body. To begin with it creates the super-sensible forces in the spiritual world. When we have gone through conception and birth it still works creatively on our body for a period of time that lasts a few years, until we have our body as a tool so that we can consciously comprehend our self as an “I.”

A deep mystery is connected with this entry of the “I” into the human bodily nature. When we meet a person we ask him, “How old are you?” He gives his age as the years that have passed since his birth. As has been said, we touch here on a certain mystery of spiritual science that will become more and more clear as time passes. Today, however, I will only touch on it, will only share it with you. What a person gives as his age at a definite time of his life is connected with his physical body. He says nothing other than that his physical body has been developing for so-and-so long since his birth. The “I” does not go along with this development of the physical body. The “I” stays there,

This is a difficult mystery to grasp, that the “I” stays at the point of time to which we can recollect, the point at which we remember ourselves. It does not change with the body, it stays there. For just this reason we always have it in front of us so that, as we look, it can mirror our experiences for us. The “I” does not take part in our earthly journey. Only when we have gone through the portal of death must we take the path that we call Kamaloca backward again to our birth in order to re encounter our “I” and then to take it along on our further journey. The “I” remains behind. The body pushes itself forward in years while the “I” remains behind, the “I” stays there. This is difficult to comprehend because one cannot imagine that something remains standing in time while time keeps moving. Nevertheless this is so, the “I” stays there, and it remains there because the “I” does not actually unite itself with what approaches the human being from earthly existence. It remains united with those forces we call ours in the spiritual world. The “I” remains there, the “I” fundamentally remains in the form in which it has been conferred on us, as we know, by the Spirits of Form.

This “I” is retained in the spiritual world. It must be held in the spiritual world, for otherwise we would never be able to achieve again the earth's original goal and aim as human beings during our earthly evolution. What the human being underwent here on earth because of his Adam nature, you could say, of which he takes an impress into the grave when he dies as Adam—this clings to the physical body, etheric body, and astral body, this comes from these. The “I” waits, waits with everything that is in it, waits the entire time undergone by the human being on the earth. It looks only toward the further development of the human being as he repeats it for himself when he has gone through the portal of death and follows this path in reverse. This means that we remain with our “I” back in the spiritual world (this is meant in a specific sense). Humanity ought to become conscious of this fact. And humanity is only able to become conscious of this fact because at a certain time the Christ descended out of those worlds to which the human being belongs, out of the spiritual worlds. In the body of Jesus He prepared for Himself, in the way we know, in a twofold way, what was to serve Him as body on the earth.

If we understand ourselves correctly, we always look back through our entire earthly life, back to our childhood. Our spiritual element has remained back in our childhood. We always look toward this if we wish to understand things correctly. And humanity ought to be instructed to look toward what the spirit out of the heights can say: “Let the little children come to me.” Not adults, who are connected with the earth, but rather the little children. In having been given the festival of Christmas in addition to the Mystery of Golgotha, humanity ought to be instructed in this. Otherwise the Mystery of Golgotha would only need to have been conferred on humanity in relation to the last three years of Christ's life, when Christ was in the body of Jesus of Nazareth.

The Christmas festival shows how Christ prepared the human body for himself during childhood. This is what should lie at the basis of the Christmas experience: to know how the human being has actually always remained connected with what is approaching now through what remained behind during growth, remaining in the heavenly heights. In the form of the child, the human being should be reminded of the human-divine element from which he has distanced himself on descending to the earth but that now has returned to him. The human being ought to be reminded of this childlike element in him. He ought to be reminded of Him who brought back the childlike element to him again. Though it was not easy, one can see the force that works so wonderfully to carry this precisely in the way in which the festival of the World Child, the Christmas festival, was developed in areas of Central Europe.

What we have seen today was only a small example of the Christmas plays, of which there are many. It comes from olden times and is one of the kind of Christmas plays that I have already pointed to. Only a few of these so-called Paradise Plays have remained, which were performed at Christmas and in which the story of Creation was presented. It has remained connected to the Shepherds' Play and with the play of the Three Kings, who bring their gifts. Much of this used to live in numerous Christmas plays, but to a large extent they have now disappeared.

These plays disappeared even in rural areas in approximately the middle of the eighteenth century, but it is wonderful to see how some remained alive. A man about whom I have spoken, Karl Julius Schröer, collected such Christmas plays in the area of western Hungary in the 1850's. He searched for them in the area around Pressburg, and then further beyond Pressburg into Hungary. Others collected such Christmas plays in different areas, but what Karl Julius Schröer was able to find at that time of the performance of these Christmas plays and the customs connected with them can enter our hearts deeply. These Christmas plays, handwritten, remained in the hands of certain families in the villages and were treasured as something especially sacred. When October came around, people began thinking about having to perform these plays during the Christmas season for the people of the village. Then the best behaved boys and girls were selected, and they began to prepare themselves: they were not permitted to drink wine or any alcoholic beverages, nor were they permitted—which could well happen in such places, as we know—to be rowdy and rambunctious on Sundays, and they were not permitted any other transgressions. They really had to “lead a holy life,” as is said. Thus people were aware that a certain moral mood of the soul had to be assumed by those who were to devote themselves to the performance of such plays during the Christmas season. Such plays were not to be performed out of ordinary worldliness.

They were performed with all the naïveté with which the peasants could perform something like that. And yet the whole performance was permeated with deepest seriousness, with infinite seriousness. The plays gathered by Karl Julius Schröer and others in the most varied areas have in common this deep seriousness, the seriousness with which one approached the Christmas mystery. But this was not always the case. We only need to go back just a few centuries to find something different, to encounter something most curious. In looking at how these Christmas plays arose and gradually developed in areas of Central Europe, we are able to see especially clearly how overwhelmingly the Christmas thought was active.

But this thought was not immediately taken up in the way I have just described it, approached with a certain kind of sacred modesty, with great seriousness and awareness of the significance of the event that lived in the feeling. No indeed! In many areas it began by simply placing a manger in some kind of side altar in this or that church. (This was still the case in the fourteenth and fifteenth centuries, but it goes back to still earlier times.) A manger was placed there, and therefore a stall, in which were placed an ox and an ass, as well as the Child and two dolls representing Joseph and Mary. At first they used a very naive sculptural technique, but then it was desired to bring more life to the figures. This came first from the side of the clergy. Thus priests dressed themselves up, one as Joseph, the other as Mary, and they then represented these figures. They played these roles instead of using the dolls. In the earliest times they even presented the scene in Latin, because in the old churches, if the performance was to present a deep meaning it was considered important that those who saw or listened understand as little as possible, that they only see the outer mimicry.

After some time this was no longer tolerated. The people also wanted to understand what was performed in front of them. Gradually there was a transition to presenting portions of it in the local language spoken in those regions. And finally the people awoke to a feeling of wanting to participate, to experience it themselves. Yet it remained foreign to them, quite foreign. We need only consider that in the twelfth and thirteenth centuries, for example, familiarity with these holy mysteries of Christmas night, for example, did not exist. Today we take these things for granted, but at that time it was not there. You have to keep in mind that year in and year out people heard the mass, also hearing it at Christmas (held at midnight during the holy night), but that they did not hear the Bible—the Bible was only there for the priest to read. Thus they knew only single fragments of the sacred story. The initial attempts by the priests to present these things dramatically were really in order to acquaint the people with what had once taken place. In this way the people learned to know what was written in the Bible.

I must say something now that I beg you not to misunderstand. It can be mentioned because it corresponds to purely historical truth. Some kind of mystery mood or something similar did not immediately emanate from these presentations once people wanted to participate in the Christmas plays. This is not how it was. Rather the longing to take part in what was presented to them, to be more active participants, was what brought people closer to the situation. And finally they had to be permitted to participate to some extent; things had to be made more comprehensible to the people. By making it more comprehensible, things moved forward step by step. For example, people did not understand initially that in the manger lay the Child. They had never seen that, they had never seen a child in a manger. Certainly earlier, when they were not permitted to understand anything, they just accepted it, but new that they wanted to participate it needed to be made completely comprehensible to them.

At that time only a rocking cradle was placed in front of them, and people began to take part by walking by the cradle, each person rocking the Child in it for a little while. Gradually similar moments of participation developed. There were even regions where first a person approached the manger very seriously and then, on finding the Child there, incredible noise erupted and everyone screamed and pointed and danced, indicating the pleasure they now experienced because the Child had been born. This was taken up entirely in a mood emanating from the longing to participate themselves, the longing to experience a story. In the story, however, there was such grandness, something so powerful, that out of this completely profane mood—for it was initially a profane mood—there developed gradually, bit by bit, the holy mood about which I have just been speaking. The situation itself poured its holiness out over a reception that initially could not have been called holy. Especially in the Middle Ages, the holy story of Christmas first had to conquer the people. And the story conquered them to such an extent that while they were performing their plays they wanted to prepare themselves morally m such an intensive way.

What was it that conquered human feelings, the human soul? It was the tow of the Child, the view of what has remained holy in the human being while the three remaining bodies unite themselves with earthly development. Although in certain regions and during certain periods the story of Bethlehem took on grotesque forms, it was inherent in human nature to develop this holy view toward the nature of the Child, which is connected with what entered into Christian evolution from the very beginning: the consciousness of how what remains behind in the human being when he begins his earthly development must enter into a new bond with that which united itself with earthly man. He gives over to the earth the wood out of which the Cross must be made, through which he establishes a new bond.

In older times of Christian development in Central Europe, only the Easter thought was present among the people. Only in the way in which I have described it has the Christmas thought gradually been added. What we find written in the Heliand, or similar works, was recorded by individual poets, but it did not become popular. The popular aspects of Christmas arose in the way I have just described, which shows in a truly grand way how the thought of the bond with the childlike, with the pure, truly childlike element that appeared in a new form in the Jesus Child, has conquered the human being. If we bring the power of this thought together with the fact that this thought can live in souls so as to unite all people (and to begin with it is the only thought in our earthly existence that can do so), we come to the true Christ thought. The Christ thought therefore becomes great and must gradually become stronger in us if the further evolution of the earth is to take place in the right way.

Just consider how far removed the human being in present earthly existence still is from what is concealed in the depths of the Christ thought. A book has just recently been published—perhaps you have read it—written by Ernst Haeckel, World War Thoughts About Life, Death, and Infinity and Religion. A book by Ernst Haeckel is certainly one that proceeds from the most serious search for truth. This book by Ernst Haeckel points to what is now taking place on the earth, how people are at war with one another, how they hate one another, how countless deaths result every day. Haeckel mentions all these thoughts that obtrude upon people so painfully. Certainly he always mentions these thoughts with the background of looking at the world as he sees it from his standpoint. We know about his standpoint, having often spoken about it and about how we can recognize in Haeckel one of the greatest scientists. This standpoint leads also to other things, but it leads to something that can be observed in the newer phases of Haeckel's development.

Haeckel offers some thoughts about the World War. He also remarks on how much blood is flowing now, how many deaths surround us, and he asks himself, “Can the thoughts of religion survive next to these events?” As Haeckel asks it, “Can one believe that there is in any way a wisdom-filled providence, a beneficent God who rules the world, when every day one sees that by mere chance,” so he says, “so many people's lives are ended, that they die by no cause that can be proven to be related in any way to some kind of wise world rulership? Instead, by chance” he says, “this one or that one is struck by a bullet, suffering either death or injury. In the face of all these events, do thoughts of wisdom, thoughts of divine providence, have any meaning? Must not just such events as these prove that the human being must stay in one place, that he is nothing but what the outer, materialistically conceived history of evolution shows us, and that fundamentally everything in earthly existence is ruled not by divine providence but by chance? Is it possible in the face of all these events to have another religious thought” says Haeckel, “to do something other than resign oneself, saying that a person simply surrenders his body and dissipates into the cosmos?”

One can ask further, however—Haeckel no longer asks this question—“If this cosmos is nothing but the play of atoms, does human life really provide a meaning for earthly existence?” As I said, Haeckel does not ask this question anymore, but he does give an answer in his Christmas book: “Precisely events such as those that touch us so painfully now, just such events show that there is no justification for believing in any kind of beneficent providence or wise guidance of the world or anything like it; it is impossible now to maintain that anything like this weaves through and guides the world. Therefore resignation, seeing one's own way, is all there is.”

Haeckel's book is also a Christmas book! It is a Christmas book meant very sincerely and honestly. But this book is based on a significant prejudice. It rests on the prejudice that, it is not permissible to seek in a spiritual way for the earth's meaning, that humanity is prohibited from looking for a meaning of the earth in a spiritual way.

If it is only the outer course of events that is considered, one does not see this meaning. This is what happens to Haeckel. Then the situation must remain with the recognition that this life has no meaning. This is what Haeckel means. Looking for meaning is not permitted! But is it not so that another might come and say something further: that if we look only at these contemporary events externally, pointing out that countless bullets are destroying human lives, if we look only at these events and no meaning results, then precisely because of this we must seek for this meaning in a deeper way. It is precisely events such as these that show us we cannot amply look for and believe in meaning by looking just at what is going on now on the earth—by seeing only that these human souls vanish like their bodily natures. Instead we must look at what they are now beginning as they pass through the portal of death. In short, another person could come and say that precisely because no meaning can be found in the outer events, the meaning must be looked for outside the outer, the meaning must be looked for in the super-sensible.

Is this any different from looking at the same matter in a completely different realm? For one who thinks the way Haeckel thinks today, Haeckel's science can become a refusal to recognize any meaning in earthly existence. It can happen that a person wants to prove out of the events that are taking place so painfully today that earthly life as such has no meaning. But, if one takes hold of the problem in our way—we have done this frequently—precisely this same science takes as its starting point the deep and great meaning that can be unraveled by us in world phenomena. For this to happen, however, something spiritual must be active in the world; we must be able to unite ourselves with the spiritual, It is impossible for people to find a meaning for the earth, a real meaning, because our educated people do not yet understand that it is necessary to permit the power to work upon them that once so wonderfully conquered hearts, souls: the power that arose on looking at the Christmas mystery, from which a profane comprehension evolved into a sacred comprehension. Scholars are unable to grasp this yet; they cannot yet unite the Christ impulse with what they see in the outer world, and thus it is impossible for them to find a meaning for the earth.

Thus one must say that science, for all its great progress of which people are so proud today—and justifiably so - is not in a position out of itself to lead to a view that satisfies the human being. As it goes its way, it can lead in the same way either to meaninglessness or to the meaning of the earth, just as in any other domain. Consider this outer science so proudly developed in the last few centuries, especially from the nineteenth century until today, with all its wonderful laws. Consider everything that surrounds us today. It has been brought forth by this science. We no longer burn light at night in the same way that Goethe burned his. We burn light in a completely different way, and we illuminate our rooms in a completely different way. Consider everything that lives in our souls today out of our science; it has arisen through the great progress of science, of which humanity is justifiably proud. What is the effect of this same science? It is a blessing if man develops it as such. But today, especially since it is such a complete science, it produces indomitable instruments of death. Its progress serves destruction just as well as construction. Just as the science acknowledged by Haeckel can lead to either meaning or meaninglessness, so the science that can achieve such great things can serve either construction or destruction. Arid if the main thing is this science, science will bring forth evermore horrible and frightful works of destruction out of the same source that leads to constructive ends.

Science does not directly have an impulse to bring humanity forward. If only this were seen once, this science would be evaluated in the right way! Only then would it be known that something else must be an integral part of humanity's evolution than what the human being can achieve through this science. For what is this science, after all? In reality it is nothing but the tree that grows out of the grave of Adam. And the time is fast approaching when people will recognize that this science is the tree growing out of Adam's grave. And the time will come when people will recognize that this tree must become the wood that is the Cross of humanity. This wood can lead to a blessing only if that which unites in the right way with what lies beyond death, but lives already here in the human being, is crucified on the Cross: that which we behold on the holy Christmas night if we experience it in the right way, in its true mystery, that which can fee presented in a childlike way but that bears the highest mysteries. Isn't it actually wonderful that in the simplest way it can be said to the people: something entered which is active through human life on earth, something that actually may not go beyond childhood. It is related to what the human being belongs to as a super-sensible being. Isn't it wonderful that this super-sensible-invisible element, in the most eminent sense, can come so near to human souls in such a simple picture? Simple human souls!

Yes, those who are educated must also undertake the path taken by those simple human souls. There was a time when the Child was not presented in the manger. The Child in the manger was not presented, but instead the Child sleeping on the Cross was presented. The Child sleeping on the Cross! A wonderfully profound picture, bringing the entire thought to expression that I have wanted to let arise before your souls today.

And is it not basically very simple to express this thought? Yes, it is. Indeed, let us look once for the origin of those impulses that oppose each other in the world today in such a horrible way. Where do these impulses originate? Where does everything originate that makes the life of humanity so difficult today? Where is the origin of all this? It lies in everything we become in the world only after that point of time at which we can recollect ourselves. If we go back beyond this point of time, if we go back to the point in time at which we are called the “little children who are able to enter the kingdom of heaven”—this is not where it originates. At that point nothing of what today is in battle and dispute resides in human souls. The thought can be expressed this simply, but spiritually we must consider the fact that there is something so original in the human soul that it goes beyond all human strife, beyond all human disharmony.

We have often spoken of the ancient mysteries that wanted to awaken in human nature that which permits the human being to look up into the super-sensible. And we have spoken of the fact that the Mystery of Golgotha, perceptible for all human beings on the stage of history, has presented the super-sensible mystery. There is something that fundamentally unites us with the true Christ thought. We have this by virtue of the fact that we are able to have moments in our life (I am now speaking directly, not in a pictorial way) in which, despite everything we are in the outer world, we can bring alive in us what we received as a child. We can do this by going backward, feeling ourselves back at the child's standpoint? we can do this by looking toward the human being as he develops between birth and death, so that we are able to sense within us what we received as a child.

In the public lecture about Johann Gottlieb Fichte which I gave last Thursday, I could have added something, but at the time it would not have been understood. I could have said something that would have clarified a great deal that lives in this devout man in such a peculiar way. I would have spoken about why he actually developed the very particular way he did, and I would have had to say that this was because, more than other people, he retained the childlike quality in himself despite growing old. He retained more of the childlike quality in himself than other people do. Such people actually grow less old. It is really true that what existed in childhood remains more in such people than in others. This is generally the secret of many great human beings, that right into their oldest age they are able to remain children in a certain way; even when they die, they die as children, though this must be expressed only partially, since one must be connected with life.

The Christmas mystery thus speaks to what lives in us as a childlike quality, it speaks with a view to the divine Child who was selected to take up the Christ, it speaks with a view to the one who was already overshadowed by the Christ, who went through the Mystery of Golgotha in reality to heal the earth.

Let us become conscious of the fact that when we surrender the imprint of our higher self, when we surrender our physical body to the earth, it is not a merely physical process. Something spiritual is also taking place. But this spiritual aspect takes place in the right way only by virtue of the fact that the Christ being has streamed into the earth aura, the Christ being who went through the Mystery of Golgotha. We cannot see the earth in its completeness if we do not see that since the Mystery of Golgotha the Christ has been united with the earth. We can bypass the Christ, just as we can bypass everything super-sensible, if we feel ourselves constituted only of earthly matter and only able to relate to it. But if the earth is to have a real and true meaning for us, we can not bypass Christ. For this reason everything depends on our being able to awaken in ourselves something that will open the view into the spiritual world.

Let us make our Christmas festival into something that it must be especially for us. Let us make it into a festival that serves not only the past but the future, the future that little by little is to bring to birth the spiritual life for all humanity. We want to unite ourselves with the prophetic feeling, the prophetic intimation, that such a birth of the spiritual life must be brought to humanity, that presiding over humanity's future a great holy night must be active, coming to birth out of what gives meaning to the earth from human thoughts. The earth received this meaning objectively through the fact that the Christ being united Himself with the earth aura through the Mystery of Golgotha. In the holy night let us think of how, out of the depths of darkness, light must enter human evolution, the light of spiritual life. The old light of spiritual life that was there before the Mystery of Golgotha had to pass away, gradually it had to be extinguished. The light must arise again, must be reborn after the Mystery of Golgotha through the consciousness in the human soul, that this human soul is connected with what Christ became for the earth through the Mystery of Golgotha,

If there are more and more people who come to know how to conceive of Christmas in such a spiritual scientific sense, this Christmas night will develop a force in human hearts and human souls that will have its meaning in all times. It will have meaning in times in which people surrender themselves to feelings of joy but also in times in which people have to surrender themselves to the feelings of pain that must penetrate us today when we think of the great misery of our tune.

Since looking up to the spiritual gives meaning to the earth, I would like to share with you today the words of one who expressed this so beautifully:

What gave my eye this force,
That all misshapen forms have dissolved.
That the nights become like brilliant suns.
Disorder becomes order, decay life?

What intricate weaving through time, through space,
Guides me surely to the eternal well
Of the Beautiful, the True, the Good, and of all delight.
And in destroying immerses all my striving?

It is this: into Urania's eye, the deep,
Itself clear, blue, still, pure
Lightflame, I myself have quietly gazed.

Since then, this eye rests in my depths
And is in my being—the eternal
One, Lives in my life, sees in my seeing.

And in a second small poem:

Nothing is but God, and God is nothing but life,
You know it, you and I know it together,
But how would knowing be there
If it were not knowing of God's life?

“How gladly would I surrender myself to this,
Yet where do I find it? Somehow it flows
Into knowing, then transforms itself into seeming,
Mingling with it, surrounded by its sheaths.”

Quite dearly the sheath rises up before you,
It is your I, what is destructible dies,
And henceforth only God lives in your striving.

See through what survives this striving,
Then the sheath becomes visible to you as sheath.
And unveiled you see divine life.

Certainly people do not always know what they ought to do with those who point to perceiving the spiritual that gives meaning to the earth. It is not only materialists who do not know what to do. Others who believe they are not materialists because they are always saying, “God! God! God!” or “Lord! Lord! Lord!” often do not know what to make of these individuals who guide us to the spiritual. For what can one do with a person who says. “There is nothing but God! Everything is God! Everywhere, everywhere is God!” He was seeking for God in everything, the one who said:

See through what survives this striving,
Then the sheath becomes visible to you as sheath
And unveiled, you see divine life!

An individual who wants to see divine life everywhere could be accused of not allowing the world to exist, of denying the existence of the world. Though one could call him a world-denier, his contemporaries called him a denier of God, and they therefore chased him away from the colleges and universities. The words I have read to you are those of Johann Gottlieb Fichte. If the Mystery of Golgotha continues to live on in the human soul through earthly existence—amid what is connected with this Mystery of Golgotha in the Christmas mystery—it can serve as an impulse resounding in the soul. Fichte is a perfect example of how, when this is the case, a path is opened on which we can find the consciousness in which our own “I” flows together with the earth “I”—for this earth “I” is the Christ. Through this, we develop something in the human being that must become greater and greater if the earth is to move toward the development for which it was destined from the beginning.

Therefore we especially wish, out of the spirit of our spiritual knowledge renewed in the sense it has been today, to let the Christmas thought become an impulse in us. By looking up to this Christmas thought, we wish to attempt to see from what surrounds us not the meaninglessness of earthly evolution; rather, in the suffering and pain, in the strife and hate, we hope to see something that ultimately helps humanity forward, something that really brings humanity a bit forward.

It is not so important to look for causes, which anyway are so easily concealed in partisan strife. It is much more important for what happens today to focus on the possible effects, those effects that we must picture to ourselves as healing, as bringing healing for humanity.

The nations and people who are in a position to shape something that can be healing for humanity of the future out of what is able to sprout from the blood-drenched soil will be led to the right approach. What can be healing for humanity, however, can develop only if people find the way into the spiritual worlds, if people do not forget that there was not only one Christmas but that there must be an everlasting Christmas, an everlasting coming-to-birth of the divine- spiritual in the physical, earthly human being.

Especially today we wish to enclose the sacredness of this thought in our souls, we wish to hold it for the time surrounding Christmas, which can he a symbol for the evolution of light also in its outer course. In these days, at this time of year, darkness, earth darkness, will be here to the greatest degree possible on earth. When the earth lives in this deepest outer darkness, however, we know that the earth soul experiences her light, beginning to awaken to the highest degree.

The time of Christmas, then, is connected with the time of spiritual awakening. And with this time of spiritual awakening, the memory of the spiritual awakening for earthly evolution through the Christ Jesus shall be united. We therefore have the institution of the Christmas festival especially at this time.

Let us unite the Christmas thought with our soul in. this cosmic, and at the same time earthly, moral sense. Then, reinforced and strengthened with this Christmas thought as best as we can, let us look upon everything surrounding us to want what is right for the progress of events, also wanting what is appropriate in the development of deeds of the present time.