Anthroposophical Leading Thoughts
GA 26
26. Memory and Conscience
[ 1 ] In sleep man is given up to the Cosmos. He carries out into the Cosmos that which he possesses as a result of former lives on Earth, when he descends from the world of soul-and-spirit into the earthly world. During his waking life he withdraws this content of his human being from the Cosmos.
[ 2 ] In this rhythmic giving-himself-up to the Cosmos and withdrawing from it, man's life between birth and death takes its course.
[ 3 ] While he withdraws it from the Cosmos, the soul-spiritual being of man is at the same time received by the system of nerves and senses. With the physical and life-processes that take place in the nerves-and-senses system, the soul-and-spirit of man combines in waking life, so that they work together unitedly. In this united action, sense-perception, the forming of memory-pictures and the play of fancy are contained. All these activities are bound to the physical body. The conceptions, the thinking experience—in which man becomes conscious of what is taking place half-consciously in perception, fancy and memory—are bound to the thinking system.
[ 4 ] In this thinking Organisation properly speaking, there also lies the region by which man experiences his self-consciousness. The thinking Organisation is an Organisation of the stars. If it lived and expressed itself as such alone, man would bear within him not a consciousness of self but a consciousness of the Gods. The thinking Organisation is, however, lifted out of the Cosmos of the stars and transplanted into the realm of earthly processes. Man becomes a self-conscious being in that he experiences the world of stars within the earthly realm.
[ 5 ] Here, therefore, we have the region of the inner life of man where the Divine-Spiritual world, united with the human being, sets him free in order that he may become Man in the fullest sense.
[ 6 ] But directly beneath the thinking organisation—namely, where sense-perception, the play of fancy and the forming of memory, take place—the Divine-Spiritual world lives on within the life of man. We may say: it is in the unfolding of memory that the Divine-Spiritual lives in the waking state of man. For the other two activities, sense-perception and the play of fancy, are only modifications of the process that goes on in the forming of memory-pictures. In sense-perception we have the forming of a memory-content at the moment of its origin; in the content of fancy there lights up in the soul that of the content of memory which is preserved within the soul's existence.
[ 7 ] Sleep carries over the soul-spiritual being of man into the cosmic world. With the activity of his astral body and his Ego, the sleeping man is steeped in the Divine-Spiritual Cosmos. He is not only outside the physical but outside the world of stars. But he is within the Divine-Spiritual Beings in whom his own existence has its origin.
[ 8 ] In the present moment of cosmic evolution these Divine Spiritual Beings work in such a way as to impress the moral content of the Universe into the astral body and Ego of man during sleep. All the World-processes in sleeping man are really moral processes, and cannot be spoken of as even remotely like the activities of Nature.
[ 9 ] In their after-effects, man carries these processes over from sleeping into waking. But the after-effects remain asleep. For man is awake in that part of his life only which inclines to the sphere of Thought. What actually takes place in his sphere of Will is wrapped in darkness even in the waking state, as the whole life of the soul is wrapped in darkness during sleep. But in this sleeping life of the Will, the Divine-Spiritual works on in the waking life of man. Morally, man is as good or as bad as he can be according to the nearness with which he approaches the Divine-Spiritual Beings when asleep. And he comes nearer to them, or remains farther away from them, according to the moral quality of his former lives on Earth.
[ 10 ] From the depths of the waking being of the soul's existence, that which was able to implant itself in the soul's existence, in community with the Divine-Spiritual world during sleep, sounds forth. This is the voice of conscience.
[ 11 ] We see how the very things which a materialistic view of the world is most inclined to explain merely from the natural side, are found to lie on the moral side of things when seen by spiritual knowledge.
[ 12 ] In Memory the Divine-Spiritual being works directly within the waking man. In Conscience the same Divine-Spiritual being works in the waking man indirectly—as an after-effect.
[ 13 ] The forming of memory takes place in the Organisation of nerves and senses. The forming of conscience takes place—albeit as a pure process of soul and spirit—in the metabolic and limbs-system.
[ 14 ] Between the two there lies the rhythmic Organisation, whose activity is polarised in two directions. In the breathing rhythm it is in intimate relation to sense-perception and to thought. In the breathing of the lung the process is at its coarsest. Thence it grows finer and finer, till, as a highly refined breathing process, it becomes sense-perception and thought.
Sense-perception is still very near to breathing; it is only a breathing through the sense-organs, not through the lungs. Thought, ideation, is farther removed from the lung-breathing, and is upheld by the Thinking system of man. And that which reveals itself in the play of fancy is already very close to the rhythm of blood-circulation. It is a very inward breathing, that comes into connection with the system of metabolism and the limbs. Psychologically, too, the activity of fancy reaches down into the sphere of Will, just as the circulatory system reaches down into the system of metabolism and the limbs.
[ 15 ] In the activity of fancy, the thinking system comes close up to the system of the Will. [ 16 ] The human being dives down into that sphere of his waking life which is asleep—the sphere of Will. Hence, in human beings who are especially developed in this direction, the contents of the soul appear like dreams in the waking state. Such a human Organisation was present in Goethe. Goethe once said that Schiller must interpret to him his own poetic dreams.
[ 17 ] In Schiller himself, a different human system was at work. He lived on the strength of what he brought with him from former lives on Earth. He had a strong life of the Will, and had to seek actively for the corresponding wealth of fancy.
[ 18 ] The Ahrimanic Power, in its world-intentions, counts upon those human beings who are especially developed in the sphere of fancy—whose perception of sense-reality quite naturally transforms into the pictures of fancy. With the help of such human beings, the Ahrimanic Power hopes to be able to cut off the evolution of mankind from the past, and carry it on in the direction of its own, Ahrimanic intentions.
[ 19 ] The Luciferic Power reckons on those human beings who, while naturally more developed in the sphere of Will, are inspired by an inner love for the ideal world-conception to transform their vision of sense-reality actively into pictures of creative fancy. Through such human beings the Luciferic Power would like to keep human evolution entirely within the impulses of the past. It would thus be able to preserve mankind from diving down into the sphere where the Ahrimanic Power must be overcome.
[ 20 ] In this our earthly existence, we stand between two opposite poles. Above us spread the stars. From thence there radiate the forces which are connected with all things calculable and regular in Earth-existence. The regular alternation of day and night, the seasons, the longer cosmic periods, are the earthly reflection of the real process in the stars.
[ 21 ] The other pole radiates out from the interior of the Earth. Irregular activities are at work in it. Wind and weather, thunder and lightning, earthquakes and volcanic eruptions, are a reflection of this process of the inner Earth.
[ 22 ] Man himself is an image of this existence of the Stars and Earth. In his Thinking system lives the order of the Stars; in the Willing system of his limbs the chaos of the Earth. In the Rhythmic system he experiences in consciousness his own earthly being, in free balance and interplay between the two.
(March, 1925)
Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society (with regard to the foregoing study on Memory and Conscience)
[ 23 ] 174. Man is organised in spirit and in body from two different sides. First, from the physical-etheric Cosmos. Whatever radiates from the Divine-Spiritual Being into this organisation in man's nature, lives in it as the force of sense-perception, of the faculty of memory and of the play of fancy.
[ 24 ] 175. Secondly, man is organised out of his own past lives on Earth. This Organisation is purely of the soul and spirit, and lives in him through the astral body and the Ego. Whatever enters of the life of Divine-Spiritual Beings into this human nature—its influence lights up in a man as the voice of conscience and all that is akin to this.
[ 25 ] 176. In his rhythmic Organisation man has the constant union of the Divine-Spiritual impulses from the two sides. In life and experience of rhythm the force of memory is carried into the Willing life, and the might of conscience into the life in Ideas.
Gedächtnis und Gewissen
(Goetheanum, Februar 1925)
[ 1 ] In dem schlafenden Zustande ist der Mensch an den Kosmos hingegeben. Er trägt dem Kosmos entgegen, was er beim Heruntersteigen aus der geistig-seelischen Welt in die irdische als Ergebnis voriger Erdenleben hat. Er entzieht diesen Inhalt seines Menschenwesens dem Kosmos während des Wachens.
[ 2 ] In diesem Rhythmus: Hingabe an den Kosmos und Sich-dem-Kosmos-Entziehen verläuft das Leben zwischen Geburt und Tod.
[ 3 ] Das Entziehen gegenüber dem Kosmos ist zugleich ein Aufnehmen des geistig-seelischen Menschen durch die Sinnes-Nervenorganisation. Was in dieser als physische und Lebensvorgänge sich abspielt, mit dem vereinigt sich im Wachen das Geistig-Seelische des Menschen zu einer einheitlichen Wirkungsweise. In dieser Wirkungsweise ist Sinneswahrnehmung, Formung der Erinnerungsbilder, Phantasie-Leben enthalten. Diese Betätigungen sind an den physischen Leib gebunden. Die Vorstellungen, das Denk-Erleben, in denen dem Menschen bewußt wird, was halbbewußt in Wahrnehmung, Phantasie, Erinnerung sich abspielt, sind an die Denkorganisation gebunden.
[ 4 ] In dieser eigentlichen Denkorganisation liegt auch das Gebiet, durch das der Mensch sein Selbstbewußtsein erlebt. Die Denkorganisation ist eine Sternen-Organisation. Lebte sie sich einzig als solche aus, dann trüge der Mensch in sich nicht ein Selbstbewußtsein, sondern ein Götterbewußtsein. Aber die Denkorganisation ist Sternen-Organisation, herausgehoben aus dem Sternen-Kosmos und versetzt in das irdische Geschehen. Indem der Mensch dieSternenwelt im Irdischen erlebt, wird er ein selbstbewußtes Wesen.
[ 5 ] Da hat man also das Gebiet des inneren Menschenlebens vor sich, in dem die göttlich-geistige Welt, die mit dem Menschen verbunden ist, ihn entläßt, damit er in vollem Sinne Mensch werden kann.
[ 6 ] Aber gleich unterhalb der Denkorganisation, da wo Sinneswahrnehmung, Phantasie, Erinnerungsbildung sich vollziehen, lebt die göttlich-geistige Welt im Menschenleben mit. Man kann sagen, in der Gedächtnis-Entfaltung lebt das Göttlich-Geistige in dem wachenden Zustande des Menschen. Denn die beiden anderen Betätigungen, Sinneswahrnehmung und Phantasie, sind nur Modifikationen der Formung der Erinnerungsbilder. In der Sinneswahrnehmung ist die Bildung des Erinnerungsinhaltes in seiner Entstehung; in dem Inhalte der Phantasie leuchtet in der Seele auf, was sich von diesem Inhalte im Seelen-Dasein erhält.
[ 7 ] Der Schlafzustand trägt das Geistig-Seelische des Menschen in das Kosmische hinüber. Er ist da mit der Betätigung seines Astralleibes und seines Ich in den göttlich-geistigen Kosmos eingetaucht. Er ist nicht nur außerhalb der physischen, sondern auch außerhalb der Sternenwelt. Aber er ist innerhalb der göttlich-geistigen Wesen, durch die sein Dasein den Ursprung hat.
[ 8 ] In dem gegenwärtigen Zeitpunkt der kosmischen Entwickelung wirken diese göttlich-geistigen Wesen so, daß sie den moralischen Weltinhalt während des Schlafzustandes in Astralleib und Ich einprägen. Alles Weltgeschehen im schlafenden Menschen ist reales moralisches Geschehen, kein Geschehen, das der Naturwirkung auch nur ähnlich genannt werden könnte.
[ 9 ] Dieses Geschehen in seiner Nachwirkung trägt der Mensch aus dem schlafenden in den Wachzustand herüber. Diese Nachwirkung bleibt im schlafenden Zustande. Denn der Mensch wacht nur in dem Leben, das dem Denkgebiete zugeneigt ist. Was in seiner Willenssphäre eigentlich vorgeht, das ist auch während des Wachens in solche Dumpfheit gehüllt wie während des Schlafens das ganze Seelenleben. Aber in diesem schlafenden Willensleben webt das Göttlich-Geistige im wachenden Zustande weiter. Der Mensch ist moralisch so gut oder so schlecht, als er es sein kann, je nach der Nähe, in die er schlafend zu den göttlich-geistigen Wesen kommen kann. Und er kommt näher oder bleibt ferner, je nachdem seine früheren Erdenleben in moralischer Richtung waren.
[ 10 ] Aus den Tiefen des wachenden Seelenwesens tönt herauf, was sich während des Schlafens in Gemeinschaft mit der göttlich-geistigen Welt in dieses Seelenwesen hat einpflanzen können. Was herauf klingt, ist die Stimme des Gewissens.
[ 11 ] So zeigt sich, wie dasjenige, was eine materialistische Weltansicht am meisten geneigt ist, bloß nach der Naturseite hin zu erklären, für die Geist-Erkenntnis auf der moralischen Seite gelegen ist.
[ 12 ] Im Gedächtnis wirkt im wachenden Menschen unmittelbar das göttlich-geistige Wesen; im Gewissen wirkt im wachenden Menschen mittelbar — als Nachwirkung — dieses göttlich-geistige Wesen.
[ 13 ] Gedächtnisbildung spielt sich in der Nerven-Sinnesorganisation ab; Gewissensbildung spielt sich als rein seelischgeistiger Vorgang ab, aber in der Stoffwechsel-Gliedmaßenorganisation.
[ 14 ] Zwischen beiden liegt die rhythmische Organisation. Diese ist nach zwei Seiten hin polarisch in ihrer Wirksamkeit ausgebildet. Sie ist als Atmungsrhythmus in inniger Beziehung zur Sinneswahrnehmung und zum Denken. In dem Lungen-Atmen ist der Vorgang am gröbsten; er verfeinert sich und wird als verfeinertes Atmen sinnliches Wahrnehmen und Denken. Was noch dem Atmen ganz nahesteht, aber ein Atmen durch die Sinnes-Organe, nicht durch die Lungen ist, das ist das sinnliche Wahrnehmen. Was dem Lungen-Atmen schon ferner ist und durch die Denkorganisation gestützt wird, das ist Vorstellen, Denken; und was schon nach dem Rhythmus der Blutzirkulation hinübergrenzt, schon ein innerliches Atmen ist, das mit der Gliedmaßen-Stoffwechselorganisation sich verbindet, das offenbart sich in der Phantasie-Tätigkeit.
[ 15 ] Diese reicht dann seelisch in die Willenssphäre, wie der Zirkulationsrhythmus in die Stoffwechsel-Gliedmaßenorganisation reicht.
[ 16 ] In der Phantasiebetätigung strebt die Denkorganisation an die Willensorganisation nahe heran. Es ist ein Untertauchen des Menschen in seine wachende Schlafsphäre des Willens. Es erscheinen daher bei Menschen, die in dieser Art organisiert sind, die Seelen-Inhalte wie Träume im Wachzustande. In Goethe lebte eine solche Menschen-Organisation. Daher spricht er davon, daß ihm Schiller seine dichterischen Träume deuten müsse.
[ 17 ] In Schiller selbst war die andere Organisation wirksam. Er lebte aus dem heraus, was er sich aus den vorigen Erdenleben mitbrachte. Er mußte zu einem starken Wollen den Phantasie-Inhalt suchen.
[ 18 ] Auf Menschen, die nach der Phantasiesphäre hin veranlagt sind, so daß sich ihnen wie von selbst die Anschauung der sinnlichen Wirklichkeit in Phantasiebilder wandelt, zählt bei ihren Weltenabsichten die ahrimanische Macht. Sie meint, mit Hilfe solcher Menschen die Entwickelung der Menschheit von der Vergangenheit ganz abschneiden zu können, um sie in eine Richtung zu bringen, die sie will.
[ 19 ] Auf Menschen, die nach der Willenssphäre hin organisiert sind, die aber die sinnliche Anschauung in Phantasiebilder aus innerer Liebe zur idealen Weltanschauung kräftig gestalten, zählt die luziferische Macht. Sie möchte die Menschheitsentwickelung durch solche Menschen ganz in den Impulsen der Vergangenheit erhalten. Sie könnte dann die Menschheit vor dem Untertauchen in die Sphäre bewahren, in der die ahrimanische Macht überwunden werden muß.
[ 20 ] Man steht im Erdendasein in zwei polarischen Gegensätzen. Oben breiten sich die Sterne. Von da strahlen die Kräfte, die mit allem errechenbaren Regelmäßigen im Erdendasein zusammenhängen. Regelmäßiger Tag- und Nachtwechsel, Jahreszeiten, längere Weltperioden, sie sind die irdische Spiegelung dessen, was Sternen-Geschehen ist.
[ 21 ] Der andere Pol strahlt vom Innern der Erde her. Unregelmäßiges lebt in ihm. Wind und Wetter, Donner und Blitz, Erdbeben, Vulkanausbrüche spiegeln dieses innere Erden-Geschehen.
[ 22 ] Der Mensch ist ein Abbild dieses Sternen-Erdeseins. In seiner Denkorganisation lebt die Sternen-Ordnung, in seiner Gliedmaßen-Willensorganisation lebt das Erden-Chaos. In der rhythmischen Organisation wird in freiem Ausgleich das irdische Menschenwesen erlebt.
Goetheanum, Februar 1925.
Leitsätze Nr. 174 bis 176
(22. März 1925)
(Mit Rücksicht auf die vorhergehende Betrachtung über Gedächtnis und Gewissen)
[ 23 ] 174. Der Mensch ist von zwei Seiten her geistig-leiblich organisiert. Erstens aus dem physisch-ätherischen Kosmos. Was in diese Organisation von göttlich-geistiger Wesenheit in die Menschenwesenheit hineinstrahlt, das lebt in dieser als Kraft der Sinneswahrnehmung, der Gedächtnisfähigkeit und der Phantasiebetätigung.
[ 24 ] 175. Zweitens ist der Mensch organisiert aus seinen vorangegangenen Erdenleben heraus. Diese Organisation ist ganz geistig-seelisch und lebt im Menschen durch Astralleib und Ich. Was sich an göttlich-geistigen Wesenheiten in diese Menschenwesenheit hineinlebt, dessen Wirkung leuchtet als Gewissensstimme und alles, was damit verwandt ist, im Menschen auf.
[ 25 ] 176. In seiner rhythmischen Organisation hat der Mensch die fortdauernde Verbindung der beiden Seiten göttlichgeistiger Impulse. Im Erleben des Rhythmus wird die Gedächtniskraft in das Willenssein und die Gewissensmacht in das Ideensein getragen.
Memory and conscience
(Goetheanum, February 1925)
[ 1 ] In the sleeping state man is devoted to the cosmos. He carries to the cosmos what he has as a result of previous earthly lives when he descends from the spiritual-soul world into the earthly world. He withdraws this content of his human being from the cosmos during his waking hours.
[ 2 ] In this rhythm: Surrendering to the cosmos and withdrawing from the cosmos, life passes between birth and death.
[ 3 ] The withdrawal from the cosmos is at the same time an absorption of the spiritual-soul man through the sense-nerve organization. What takes place in this as physical and life processes is united with the spiritual-soul of the human being in waking life to form a unified mode of action. This mode of action contains sensory perception, the formation of memory images, and fantasy life. These activities are bound to the physical body. The ideas, the thought-experience, in which the human being becomes conscious of what takes place semi-consciously in perception, imagination and memory, are bound to the thought organization.
[ 4 ] In this actual thought organization also lies the area through which man experiences his self-consciousness. The mental organization is a stellar organization. If it lived out solely as such, then man would not have a self-consciousness within himself, but a god-consciousness. But the organization of thought is a stellar organization, lifted out of the stellar cosmos and transferred to earthly events. By experiencing the starry world in the earthly, man becomes a self-conscious being.
[ 5 ] Thus we have before us the realm of inner human life, in which the divine-spiritual world, which is connected with man, releases him so that he can become fully human.
[ 6 ] But just below the mental organization, where sense perception, imagination and memory formation take place, the divine-spiritual world lives in human life. One can say that in the unfolding of memory the divine-spiritual lives in the waking state of man. For the two other activities, sense perception and imagination, are only modifications of the formation of the memory images. In sense perception, the formation of the content of memory is in its genesis; in the content of imagination, what is preserved of this content in the soul's existence shines forth in the soul.
[ 7 ] The state of sleep carries the spiritual-soul of man over into the cosmic. With the activity of his astral body and his ego, he is immersed in the divine-spiritual cosmos. He is not only outside the physical, but also outside the starry world. But he is within the divine-spiritual beings through whom his existence has its origin.
[ 8 ] In the present moment of cosmic development, these divine-spiritual beings work in such a way that they imprint the moral world content into the astral body and ego during the state of sleep. All world events in the sleeping human being are real moral events, not events that could even be called similar to the effects of nature.
[ 9 ] This event in its after-effect is carried over by the human being from the sleeping to the waking state. This aftereffect remains in the sleeping state. For man only wakes in that life which is inclined towards the sphere of thought. What actually takes place in his sphere of will is also shrouded in the same dullness during waking as the whole life of the soul during sleep. But in this sleeping life of will the divine-spiritual continues to weave in the waking state. Man is morally as good or as bad as he can be, depending on how close he can come to the divine-spiritual beings while asleep. And he comes closer or remains further away depending on the moral direction of his previous earthly lives.
[ 10 ] From the depths of the waking soul being sounds up what has been able to implant itself into this soul being during sleep in communion with the divine-spiritual world. What sounds up is the voice of conscience.
[ 11 ] This shows how that which a materialistic view of the world is most inclined to explain merely in terms of nature is on the moral side for the knowledge of the spirit.
[ 12 ] In memory, the divine-spiritual being acts directly in the awake human being; in consciousness, this divine-spiritual being acts indirectly - as an after-effect - in the awake human being.
[ 13 ] Memory formation takes place in the nervous-sensory organization; conscience formation takes place as a purely soul-spiritual process, but in the metabolic-limb organization.
[ 14 ] The rhythmic organization lies between the two. This is polarized in its effectiveness on two sides. As a respiratory rhythm, it is intimately related to sensory perception and thinking. The process is coarsest in the breathing of the lungs; it becomes more refined and, as refined breathing, becomes sensory perception and thinking. What is still very close to breathing, but is breathing through the sense organs, not through the lungs, is sensory perception. That which is already more distant from lung breathing and is supported by the mental organization is imagination, thinking; and that which is already bounded by the rhythm of blood circulation, which is already an inner breathing that connects with the metabolic organization of the limbs, reveals itself in the activity of the imagination.
[ 15 ] This then extends psychically into the sphere of the will, just as the circulatory rhythm extends into the metabolic organization of the limbs.
[ 16 ] In the activity of the imagination, the organization of thought comes close to the organization of the will. It is a submersion of the human being into the waking sleeping sphere of the will. Therefore, in people who are organized in this way, the contents of the soul appear like dreams in the waking state. Such a human organization lived in Goethe. That is why he says that Schiller had to interpret his poetic dreams for him.
[ 17 ] The other organization was active in Schiller himself. He lived out of what he had brought with him from his previous lives on earth. He had to seek the content of his imagination for a strong will.
[ 18 ] The ahrimanic power counts on people who are inclined towards the fantasy sphere, so that their perception of sensual reality is transformed into fantasy images as if of its own accord. It believes that with the help of such people it can completely cut off the development of humanity from the past in order to bring it in a direction that it wants.
[ 19 ] The Luciferic power counts on people who are organized according to the sphere of will, but who powerfully shape the sensual view into fantasy images out of inner love for the ideal world view. It would like to keep the development of mankind through such people entirely in the impulses of the past. It could then save humanity from submerging into the sphere in which the Ahrimanic power must be overcome.
[ 20 ] In earthly existence, one stands in two polar opposites. At the top, the stars spread out. From there radiate the forces that are connected with all calculable regularities in earthly existence. Regular changes of day and night, seasons, longer periods of the world - they are the earthly reflection of what happens in the stars.
[ 21 ] The other pole radiates from the interior of the earth. Irregular things live in it. Wind and weather, thunder and lightning, earthquakes, volcanic eruptions reflect this inner earth event.
[ 22 ] The human being is a reflection of this starry earth. In his thought organization lives the star order, in his limb-will organization lives the earth chaos. In the rhythmic organization, the earthly human being is experienced in free balance.
Goetheanum, February 1925.
Guiding Principles No. 174 to 176
(March 22, 1925)
(With reference to the previous consideration on memory and conscience)
[ 23 ] 174 Man is organized spiritually and bodily from two sides. Firstly, from the physical-etheric cosmos. What radiates into this organization from the divine-spiritual essence into the human being lives in this being as the power of sensory perception, the ability to remember and the activity of the imagination.
[ 24 ] 175 Secondly, man is organized out of his previous lives on earth. This organization is entirely spiritual-soul and lives in man through the astral body and the ego. Whatever divine-spiritual entities live into this human being, their effect shines forth as the voice of conscience and everything that is related to it in the human being.
[ 25 ] 176 In his rhythmic organization, man has the continuous connection of the two sides of divine-spiritual impulses. In the experience of rhythm, the power of memory is carried into the being of will and the power of conscience into the being of ideas.