10 lectures in Düsseldorf, April 12-18, 1909; participants' notes from Q&A sessions (CW 110) Ever since nature and consciousness were separated during the late Middle Ages --giving rise to scientific thinking that considers only the physical world and views the mind as merely an epiphenomenon of neural chemistry --the spiritual beings who are the universe have felt abandoned and unable to complete their work, which depends on human collaboration for its success. Human beings have likewise felt abandoned and alienated.In these remarkable lectures, Rudolf Steiner reestablishes the human being as a participant in an evolving, dynamic universe of living spiritual beings: a living universe, whole and divine. He does so in concrete images, capable of being grasped by human consciousness as if from within.How is this possible? Implicit in Rudolf Steiner's view is the fact that, essentially, the universe consists of consciousness. Everything else is illusion. Hence, to understand the evolution of the cosmos and humanity in any terms other than consciousness is also an illusion. Whenever we are dealing with grand cosmic facts, we are dealing with states of consciousness. But states of consciousness never exist apart from the beings who embody them. Therefore, the only true realities are beings in various states of consciousness. In this sense, Steiner's spiritual science is a science of states of consciousness and the beings who embody them. Indeed, any science --physics, chemistry, botany, psychology --is a science of beings. And the sensory perception, or physical trace, is simply the outer vestment of the activity of beings in various states of consciousness. To describe these beings, Steiner uses the names made familiar by the wisdom traditions of the West. He speaks of the evolutionary states of Saturn, Sun, Moon, and so on; the nine choirs of angels; elemental beings and nature spirits; and the elements of fire, earth, air, and water. The Spiritual Hierarchies and the Physical World: Zodiac, Planets & Cosmos is a translation from German of Geistige Hiearchien und ihre Wiederspiegelung in der physischen Welt. Tierkreis, Planeten, Kosmos(GA 110). The Spiritual Hierarchies and the Physical World: Reality and Illusion (1996) contained a previous edition of this lecture course.

Prokofieff draws on the whole extent of Rudolf Steiner s work and combines it with his own original spiritual research to form an intricate picture of the cosmic forces at play between Christmas and Epiphany. We are led on a tour through the circle of the zodiac and spiritual hierarchies, and shown how they form a path from Jesus to Christ. The author further explains that the Starry Script is a key to anthroposophical Christology, and shows how it relates to the conception of the First Goetheanum. Prokofieff guides us imaginatively through the interior of Steiner s architectural masterpiece (destroyed by fire at the end of 1922), whose structure and decorations are seen to constitute a coherent esoteric map. Our task now, he suggests, is to rebuild the First Goetheanum within ourselves and, through a new form of self-development, work toward a truly modern path of initiation. Supplementary essays focus on the cosmic aspects of Sophia as well as the being of Michael. Prokofieff s seminal study offers a rich source of inspiration for those wishing to penetrate the mysteries of the Twelve Holy Nights and their relation to spiritual beings."

‘By cultivating spiritual thoughts here on earth we can provide nourishment for the dead... When fields lie fallow they produce no crops to feed humanity and people may die of starvation. The dead cannot die of starvation, of course; all they can do is suffer when spiritual life lies fallow on earth.’ – Rudolf Steiner The founding of the Anthroposophical Society in 1913 marked a major change in Rudolf Steiner’s work. Although Steiner had always been an independent spiritual researcher, the break with the theosophists removed all constraints, allowing for a full flowering of anthroposophy. These lectures, presented to audiences in Germany, France and Sweden, are filled with a freshness and vitality that reflect this new beginning, providing intriguing glimpses of great themes that Steiner was to develop in the years ahead. A predominant topic here is that of death. Rudolf Steiner seeks to explain how people on earth can reach the dead in a non-mediumistic way, and how such interaction between ‘living’ and ‘dead’ is mutually beneficial. Startlingly, he states that people who do not recognize the being of Lucifer during their earthly life – who have not ‘already got to intuit and know the luciferic impulses in the human soul properly whilst here in life’ – will be ‘vampirized’ by this being after death. Rudolf Steiner also elaborates on the activities of the adversary beings in present-day civilization – spiritual powers that play a necessary role in Earth evolution – and how we can counteract them. The longer someone can stay alive, for example, is a victory over Ahriman’s activity. Even the losing of teeth has beneficial aspects, allowing us to ‘... gain certain impulses and these overcome Ahriman’. Steiner relates the actions of such spiritual entities to child development too, indicating the various influences in the seven-year cycles of growth. Also included are lectures on the Christian festivals and various artworks, including ‘The Triumph of Death’ in the Composanto cemetery at Pisa, which reveals great secrets of humanity’s evolution. Whatever the subject addressed, it soon becomes apparent that these lectures were not just relevant to Steiner’s audience in 1913, but also speak to contemporary souls around the world seeking spiritual orientation and understanding.

Speaking to audiences in Denmark, Germany and France, Rudolf Steiner discusses a wide range of topics: from positive and negative human soul capacities, true self-knowledge and karma, to changes in human consciousness, from ancient times to the modern era – all in the context of the incarnation of Christ on earth.The lectures illustrate the diversity of Steiner's approach when speaking to different audiences. Reflecting on the polymath Novalis, for example, he is urgent about the responsibility of spiritual science to help humanity awaken to the new age. A few months later, talking of Hegel and deploring the fact that an interest in spiritual matters often fails to be accompanied by an equal interest in logical thought, Steiner uses a dispassionate, philosophical tone. But throughout the lectures he is consistent in his view that spiritual science does not reject conventional science. Trained philosophical thinking leads to different conclusions than materialism, he says, but there is nothing in the field of spiritual science that need be rejected by rigorous scientific thought.Although the lectures were given to a variety of audiences, ideas recur from different perspectives and in different contexts, with strong thematic links binding them together. These include the relationship between philosophy and science; the nature of clairvoyance; Christ's presence in the etheric realm; reincarnation and karma; the mystery drama The Portal of Initiation; Christmas and its symbols; and the transformation of consciousness that occurred when Christ incarnated physically on earth.In the final lectures, Rudolf Steiner speaks inspiringly about the Christmas festival, contrasting the feeling of inwardness that people used to experience with the hectic cultural environment of modern cities. However, this does not lead Steiner to be nostalgic about the past. Rather, he states, we should seek to recreate a mood of inwardness in a new way, appropriate to our modern age and consciousness. These lectures give us the tools to bring such a contemporary spiritual approach to our lives.

‘Christ will reappear but in a higher reality than the physical one – in a reality which we will only see if we have first acquired a sense and understanding of spiritual life. Inscribe in your hearts what anthroposophy should be: a preparation for the great epoch of humanity which lies ahead of us.’ Rudolf Steiner’s teachings of Christ – and in particular what he refers to as the ‘Christ impulse’ – are unique. Christ, he says, is an objective universal force, existing independently of Christian churches and confessions, and working for the whole of humanity. The impulse that Christ brought to earth acts for the advancement of all people, irrespective of religion, creed or race. Speaking in Berlin whilst still a representative of the largely eastern-oriented Theosophical Society, Rudolf Steiner presents multifaceted perspectives on the Christ impulse, based on his independent spiritual research: from the vast cycles of time preceding Christ’s incarnation and the preparation for his coming, to the actual physical embodiment of Christ in Palestine, in Jesus of Nazareth, some two thousand years ago. Steiner also describes how Christ will influence the future development of the earth and humanity. In his opening lecture, Rudolf Steiner discusses the nature of the Bodhisattvas and their role in relation to Christ and human evolution. The Bodhisattvas are the great teachers of humanity, incarnating in human form during their passage through the various cycles of cultural development, and are intimately involved in preparing the work of the Christ impulse. In other lectures Steiner addresses subjects as diverse as the Sermon on the Mount in relation to the development of the faculty of conscience, and the current duality of male and female (microcosm) and its correspondence in the cosmos (macrocosm). The latter phenomenon is related to initiation within the Germanic and Egyptian mysteries, which reach their higher unity in Christian initiation. Among the myriad other themes that emerge here are: the introduction of the ‘I’ (or self) in human development and its essential connection to Christ; the preparation of the Christ impulse through the Jahveh religion and the law of Moses; the meaning of the Ten Commandments; and the new clairvoyance in relation to the appearance of Christ in the etheric.