The virtues come from God. They are most noble gifts with which the Creator invested the human spirit. Hence the virtues are eternal, and do not change. They belong to the abilities of the spirit which are the "talent" entrusted to it, which it is to "make the most of", that is to say, it is to make use of its abilities so that they will bring blessing (interest).

But man was not immediately equipped with ready-made virtues; he himself must see to it that they awaken and blossom. For this purpose he again needs corresponding radiations from the Universe, which help him to do so.

The starting-points of these radiations are to be found in the highest heights of the Primordial Spiritual Realm. They are female and male ideal figures, prototypes for all humanity, each of whom personifies one virtue. They send their radiations to the parts of Creation that lie below them, where they are received by many mediators and passed on all the way down to Subsequent Creation, which is described as the World, and which consists of various kinds of matter. Our earth is also apart of this.

For every virtue, for all noble qualities, indeed for absolutely everything that moves a human being inwardly, if only it is pure, these "radiating helps" give stimulus, animation and strengthening, whether they be, for example: faithfulness, truthfulness, grace, modesty, diligence, heroism, courage, skill, fulfilment of duty, wisdom, humility or compassion.

The ancient peoples knew the mediators who come last in the luminous chain of helpers from above, because they were still able to see them with their inner eyes. They called them "gods and goddesses", because they appeared to them as mighty personalities, superior to themselves in strength and vigour.

The "gods and goddesses" are still there even today, although men have banished them to the realm of the unreal, the legendary. They are, of course, not "gods", but servants of the Most High, personalities who in noblest perfection, immortal, young and eternally beautiful, live at the summit of Olympus (Valhalla) that lies below the human Paradise. From thence they work in manifold ways downwards to the material Subsequent Creation, controlling and guiding the forces and elements active in Nature, and thereby having a connecting, driving and forming influence.

These servants of the Most High, and with them many others besides, stand steadfast in the Laws of Creation, knowing only one task: fulfilment of the Will of God. That rules out the arbitrary actions imputed to them by men.

According to their language, the ancient peoples gave them different names. Thus the Zeus of the Greeks is identical with the Jupiter of the Romans and the Odin (Woden or Wotan) of the ancient Germanic peoples.

Gradually belief in the gods was lost, because the connection with them was disrupted through the ever more prominent material-intellectual thinking. The exalted figures faded, and in the course of time they were humanised and pushed aside by images produced by human fantasy.

The "pagan" belief in gods is really nothing other than an intermediate stage in the natural evolution of mankind to the highest stage of the recognition of God. In the struggle for religious recognition, the peoples of olden times had reached this stage, which corresponded to a genuine inner desire for higher development. It brought the highest recognition for the evolution of that time.

The often enforced abolition of this belief in gods, which occurred in the course of Christian conversions, was a great mistake, costing much bloodshed and suffering. Moreover it gave proof of ignorance about the Divine Laws of Evolution. In the earthly school, which is nothing other than a coarse imitation of the great school of life, the intermediate grades are not suddenly offered the knowledge of the highest grades either, nor is the hitherto-acquired knowledge put aside as useless. For one step must be built on another, not a single one can be missed out, otherwise empty faith without inner conviction will result.

Among the various myths and legends that have been handed down, it is not easy to discover the essence of the true working of the gods in Creation, especially in regard to the human spirit, because the many human additions, amplifications and embellishments hardly allow the essential factor to be discerned.

Hence the following portrayals of some of the gods and goddesses are to be regarded only as approximate accounts.

Thus for example in Zeus (Jupiter), the father of the gods and ruler of the world, we find the ideal image of the kingly ruler, awe-inspiring and majestic, severe and just in the conduct of his high office. In him was seen the personification of the principle of unchangeable order and harmony. The wisdom of his counsel and the depth of his knowledge were held in special esteem.

In Hera (Juno), the female counterpart of Zeus, we recognise the ideal of faithfulness. The high nobility of exalted womanhood finds expression in her. To the female sex in particular she is a faithful and motherly protector. She was revered as the guardian of marriage and protector of women in childbirth, who instilled respect for motherhood in human beings.

Pallas Athene (Minerva) is portrayed as valiant goddess, with helmet, shield and spear. Her working is unflinching and unshakeable, distinguished by sharp-eyed vigilance, reliability and conscientiousness. She defends, protects and sustains the motherland, and as "goddess of war" she accompanies the army when it has to set out to defend the motherland.

Apollon (Apollo) is the victorious fighter against all that is impure and evil, against the powers of Darkness; the gift of prophecy is one of his characteristics. For their spiritual upward-striving he is said to counsel men with: "Give thyself up."

In her chaste dignity, Artemis (Diana) shines as an example of purity and propriety. She takes part in enchanting dances with her nymphs in flowery meadows. She was revered by young girls especially.

Ares (Mars) mediates strength, courage and the joy of battle. The planet "Mars", which is in his care, also has a stimulating and inspiring influence, corresponding to its similar nature. Through its radiating forces, as well as through the radiations of the other planets, metals, plants and stones were formed on earth.

Aphrodite (Astarte, Venus) is the goddess of beauty and fertility. She was sacred to all peoples who strove for the purity of woman. They also called her goddess of the moon, because its light resembled the light of her sphere. Her radiations dispense grace and loveliness. The myrtle as the symbol of pure love is dedicated to her. Also Venus, her planet, swings in purity and beauty. In its radiations, colours and tones of wondrous beauty are formed in the Sphere of Matter.

Hermes (Mercury), the swift messenger of the gods, delivers the commands and instructions of Zeus. He escorts, protects and negotiates. The skill with which he carries out his instructions, and his humility in serving, are examples of true virtues. In his physical and spiritual skill he was portrayed as a living example to the youth of Greece.

Hestia (Vesta) was honoured as tutelary goddess of home and family. The hearthfire is her symbol. Pure and clear as the flame is also the nature of this goddess. Colonists who left their native land to found a new settlement took with them, as a symbol of the spiritual link between their homeland and the new colony, fire from the altar of Vesta, on which burned an everlasting fire. In accordance with the pure nature of this goddess, only chaste virgins were allowed to serve in her temple.

What people thought about the gods more than two thousand years ago, thus at a time when belief in them had not yet died out, is worthy of notice.

Cicero (106-43 B. C.), one of the most important orators and writers of ancient Rome, left behind an almost completely-preserved work "Vom Wesen der Götter" ("On the Nature of the Gods") (Goldmann, Munich), in which representatives of Greek schools of philosophy speak about the gods in the form of a dialogue. A few sentences are given here:

"... there are also other philosophers, important and famous ones at that, who hold it true that the entire world is kept in order and ruled by divine insight and reason. At the same time - so they believe - the gods also look after the life of men in a counselling and helping way. In their opinion fruits and other products of the soil, changes in the weather, the seasons and the firmament, through which everything the earth produces is made to grow and ripen, are gifts of the immortal gods for mankind." -

"... Since this belief in gods has not arisen through teaching, old custom or law, and since the universal agreement of all is firmly established, there must needs also be the firm conviction that there are gods, because we have an implanted, or rather an inborn, conception of them. Everything that harmonises with the natural ability of all men will of course also be true. Hence the existence of the gods must be admitted. As this point is almost invariably given unlimited recognition, not only by all philosophers but also by the uneducated, we must certainly admit that there is in us the pre-comprehension of the gods, as I have called it before; or should I call it pre-knowledge?"

Thus the often reviled and denied "gods and goddesses" are actually men's best helpers. Their radiations also awaken, further and strengthen the virtues which man urgently needs in order again to be worthy of true humanity. -

Above all the virtues is the virtue of Divine Purity, which manifests in the human spiritual as true faithfulness. Only in Its ray can the other virtues unfold.

Cultivation of the female virtues, in the first place faithfulness, is the best protection for woman against becoming masculine, as likewise in man the cultivation of male virtues prevents a sliding down into the weakly and effeminate.

Schiller quite rightly said: "And virtue, it is no empty sound; man can practise it in life." This means that he must acquire it through continuous striving for what is beautiful, noble and pure. Then he himself, in his human nature, is able to become an ideal figure.

What virtues man will choose is left entirely to him. Whether they be the general virtues that apply equally to womanhood and manhood, as for example humility, modesty and compassion, or the particular virtues of either sex, such as grace, or else courage, heroism and skill, among others.

Just as with a noble stringed instrument it is left to the player which notes to strike, so the spirit of man is able in each case to call forth special vibrations which, borne by true longing, move out into the Universe. There they make contact with a similar vibration, which works in a strengthening and stimulating, invigorating and happy-making way, and gradually, according to the prototype of the heavenly virtues, allows the same human prototype to arise on earth.

How far-reaching is the conception of a virtue, and how manifold its effect in earth-life, shall be shown by a few examples.

Simplicity and clarity in the intuitive perception and thought will surely lead to the virtue of humility, which is linked with serving, but which has nothing whatever to do with servility. To serve means "giving oneself up", which does not require withdrawal into solitude or seclusion.

Man gives up many an outward thing, his profession, his position, his dwelling place, and takes in its stead something new, something different. But he is also capable of giving himself up, which means nothing more than placing his deeds and thoughts in the Will of God, adjusting his own volition to the higher Will of God, without making demands and without presumption. Thereby he gives himself up. Nothing else then is meant by the words which Apollo once gave to men: "Give thyself up!"

Man can easily observe the Will of the Creator; for he has the Ten Commandments, the Messages of God, and he lives in the midst of the Work which the Creator has created. From this alone he is able to read everything that is contained in the Laws of Creation. These Laws shape and guide the whole happening in Creation; any arbitrary deviation from them is impossible, because such would be contrary to Divine Perfection.

Thus man comes ever nearer to the consciousness of his own smallness before the power and greatness of his Creator. He sees himself as a tiny particle in the vast, mighty Creation, which is dependent on God. After all, he is only a developed spirit, which bears within it nothing of Divinity, and which can continue to exist only through the Grace of God.

If he has thus found the courage for true serving while maintaining his full personality, the gate to humility will open for him, and with humility another virtue enters his soul: modesty.

He who is modest never presumptuously over-reaches himself, and always takes only in due proportion of that which Creation offers him.

In the present age of remoteness from God it is especially hard for people to awaken within them the virtue of humility, because in the end this also requires the recognition of God, the sensing of Divine Greatness and Power.

The virtue of compassion particularly affects the relationship between men. For this also has man long since found a substitute: pity, as product of the earth-bound intellect, born of vanity and self-love or earthly scheming. Personal benefit and advantage mostly take first place; the desire really to help others is nearly always lacking.

On the other hand compassion, in its spiritual greatness, is different. It arises from the pure spiritual intuitive perception of man, from kind-heartedness, and not from selfish striving as in the case of pity. It helps for the sake of helping, and has no thought of personal advantage, because its aim is of a spiritual nature.

Therefore it also observes the Law of Balance between giving and taking. The giving which is done out of scheming or vanity transgresses this Law as much as the taking which originates in an expectation that takes things for granted, in a demanding and asking, or in an "entitlement to be helped".

But there is something else inherent in compassion: the just severity that sees only the spiritual benefit of the other, which includes also earthly and spiritual activity; whereas letting oneself be helped from pity is much more pleasant and convenient, but also promotes spiritual indolence.

How important it is to be active is indicated by a Chinese saying: "If you give a man a fish he has food for a day. If you teach a man to catch fish he has food for life."

These simple words strike precisely at the core of a genuine help which is really beneficial to men. They could even be taken as the genuine foundation of help for the developing nations, which today is often offered only out of pity. How much is given here solely from a desire to dominate, for external matters, for a comfortable life, for the moment. But how little is done to awaken, to encourage and to further the natural self-help, the inner and outer activity, which only then brings blessing!

Through the fatal consequences of pity, the harmony of the mutual relationship between men has already been severely disrupted for a long time, because the giver as well as the taker act wrongly in this matter and seek only after earthly gain.

Compassion, however, swings in the Laws of Creation, and can therefore only release joy and gratitude.

It is often assumed that gratitude is a virtue, or a duty. It is neither; but like joy, with which it is closely linked, it is a compensating value that must be in the right proportion to what has been received. Hence gratitude towards men is limited, and it is wrong to speak of a duty to be grateful, and to expect far more than the gift is worth.

Gratitude should be unlimited only towards God, because for all that man receives from Him there is nothing he can do except give thanks.

In conclusion, let us just deal briefly with diligence, which is of special importance in the life of man, irrespective of whether it is to be counted among the virtues or among the good qualities of the human spirit.

Here too the original concept has been dragged down to the earthly. One person strives with persistent diligence for a carefree and comfortable earth-life, another with pertinacious diligence for power and respect, and with laborious diligence a third does his everyday work without joy.

But who knows the right concept of spiritual diligence, which is closely linked with the Law of Continuous Movement in Creation? That diligence which unremittingly tries with quiet confidence to strive for a high, luminous goal, to ennoble itself and its fellow-men and thereby to advance spiritually, without unnecessary extremes, without restraint and without haste.

In accordance with the Law of Movement, a harmonious spiritual swinging thus arises, which is subsequently transferred to the earthly working, and which allows neither love of comfort and indolence nor an unwholesome excess of zeal to emerge. Such diligent striving comes to an end during the necessary periods of rest, and thus at the same time again draws new stimulus for fresh activity.

Diligence, which is rooted in the spiritual, produces fruits for eternity, imperishable works, that also help other people.

But with this diligence there arises on earth a joyful, blessed working, in honour and gratitude to the Creator!

So should it be, if man had kept to the path of virtue. But this path has become a lonely one. Man makes a "virtue of necessity", which means that he makes the best of an unpleasant circumstance, rather than occupying himself with the virtues as such.

And yet with this word a far-off chord should touch his soul, if it still carries within it a spark of longing. A chord that breaks through dark veils, giving way to luminous rays, refreshing, invigorating rays from eternal, inexhaustible springs that will once again endow man with the impetus for what is ideal and pure, noble and beautiful.

But in the present time of the great, spiritual impasse, of the ceaseless rushing in of bad impressions, of inner dissension of the soul and deadening of the individual personality, mankind is farther away than ever from this ideal of striving.

It weighs heavily upon them that they have so completely closed themselves to the radiant helps from the Height, and yield instead to the enticing currents of the Darkness, making a vice out of every virtue, and changing all good qualities to the contrary. Thus courage to cowardice, compassion to pity, truthfulness to falsehood, grace to vanity, humility to arrogance, wisdom to sham knowledge, and faithfulness to unfaithfulness.

Difficult and hard therefore is the struggle for a new human image; so difficult because it is to become a clear and pure image, which must this time remain valid for all time.

This image cannot be moulded without the virtues. For it is just these which bestow on the image an eternal splendour.