Now it is the active forces of the stellar world that impel man into physical incarnation; and when clairvoyant consciousness observes a person, it can perceive in his organization how this has resulted from the co-operation of cosmic forces. We may now attempt to illustrate this hypothetically, but in a form corresponding entirely with clairvoyant observations: If a person’s physical brain were extracted and its construction clairvoyantly examined, so that it might be seen how certain parts are situated in certain places, and send out appendages, it would be found that the brain of each individual is different. No two people have brains alike. Then let us imagine further that this brain could be photographed in its complete structure so that one would have a kind of half-sphere in which every detail was visible, then this would make a different picture in the case of each person. And if one were to photograph a person’s brain at the moment of birth and then photograph also the heavens lying exactly over the person’s birthplace, then this latter picture would be of exactly the same appearance as that of the human brain. As certain centres were arranged in the latter, so would the stars be in the photograph of the heavens. Man has within himself a picture of the heavens, and every man has a different one, according to whether he was born in this place or that, and at this or that time. This is one indication that man is born from out of the whole cosmos. When we keep this clearly in view we can rise to the idea of how the macrocosm manifests itself in each separate individual, and then, starting from this point, we can attain a conception of how it showed itself in the Christ. But if we were to imagine the Christ _after_ the Baptism of John as though the macrocosm had then been living in Him in the same way as in other people, we should be mistaken.