of guiding civilization during the first thousand years of Christianity. The second class, who work simultaneously with the first class of beings, are spiritual individualities who did not complete their evolution during the Egypto-Chaldæic civilization. They were obliged to remain inactive during the ensuing Graeco-Roman period, but are now able to resume their activity because our present age has points of resemblance to the Egypto-Chaldæic period. It thus comes about that many things arise in contemporary humanity which look like a revival of ancient Egyptian forces, but there is also much which is like a materialistic resuscitation of forces which then worked spiritually. To illustrate this, we may point to an example of the way in which ancient Egyptian knowledge has been revived in our days. Let us think of Kepler. He was quite possessed by the feeling of the harmony of the cosmos, and this idea was expressed in his important mathematical laws of the mechanism of the heavens, the so-called laws of Kepler. These are outwardly very dry and abstruse, but in Kepler they were the outcome of an understanding of the harmony of the universe. We may read in Kepler’s writings that in order to discover what he did, he was obliged to go to the sacred Egyptian mysteries, purloin their temple-vessels, and by this means bring knowledge into the world, the importance of which to humanity would only be known in later times. This utterance of Kepler’s is by no means an empty phrase, but contains a dim consciousness of a revival of what he had learned in the Egyptian period, during a former incarnation. We may certainly entertain the idea that Kepler assimilated the ancient Egyptian wisdom during one of his previous lives, and that it reappears in his soul in a new form, adapted to a later age. That a materialistic impulse should enter our civilization through the Egyptian spirit is quite intelligible, for Egyptian spirituality was wrapped in a vigorous materialism, which found expression, for instance, in their embalming the physical bodies of the dead. This meant that they attached value to the preservation of the physical body. This has come down to us from the Egyptian period in a different form, but in one corresponding to our time. The same forces which had not then run their course, affect our age, but in a different way. The temper of mind which embalmed dead bodies gave rise to that which idolizes the merely material. The Egyptian embalmed dead bodies and thereby preserved what he accounted valuable. He thought that the development of the soul after death was connected with the preservation of the physical, material body. The modern anatomist dissects what he sees, and thinks that in this way he understands the laws of the human organism. Thus in our modern science there are living the forces of the ancient Egyptian and Chaldæic world, which then were progressive forces, but which now represent what has lagged behind, and which must