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The Rudolf Steiner Archive

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Philosophy, Cosmology & Religion
GA 215

8 September 1922, Dornach

3. The Imaginative, Inspirative, and Intuitive Method of Cognition

Through the meditative exercises that are to lead to imaginative cognition man's whole inner soul life becomes transformed. Likewise, the relations of the human soul to the surrounding world change. Meditation, as meant in the previous lectures here, consists in concentrating all the soul's powers upon a definite, easily grasped complex of ideas. It is important to keep this clearly in mind: it should be an easily envisioned complex of ideas to which the soul-spiritual part of man can give its immediate, undivided attention, in such a way that while the soul rests on this complex of ideas nothing flows into it of soul-impressions that well up from the subconscious or unconscious, or from our memories.

To bring about imaginative knowledge in the right way, it is necessary to confront the whole idea-complex, on which all one's powers of soul in meditating are centered, and view it as one would a mathematical problem, in order that neither emotion-filled thoughts nor impulses of the will play into the meditation. When we concentrate on a mathematical problem we know at every moment that our soul activity remains concentrated on what our mind is focused. We know that nothing emotional, no feelings, no reminiscences of past experiences may be allowed to enter the process of bringing about a solution of the problem. The same soul condition is also necessary for rightly carrying out a meditation.


It is best then if we concentrate on an idea-complex that is completely new, something we are certain we have never thought about before. For if we were simply to choose an idea from our store of memories, we could never be sure what would be playing into the meditation from unconscious impulses or feelings. Therefore, it is especially good to be given advice by an experienced spiritual scientist, because he can see to it that the conceptual content will not have been previously thought of by the person meditating. In this way, the subject of meditation enters his consciousness for the first time, nothing out of memory or instinct plays into it; only the purely soul-spiritual is engaged in meditating.

When such a meditation, which requires only a short time each day, is repeated over and over again, a state of soul is finally brought about that lets man have the definite feeling, “Now I live in an inner activity that is free of the physical body; a different activity from that of thinking, feeling, or exercising my will within the physical body.” What one encounters especially is the definite feeling that one lives in a world separated from one's physical corporeality. Man gradually finds his way into the etheric world. He feels this because the nature of his own physical organism takes on a relative objectivity. Man looks upon it as if from outside, just as he looks ordinarily from within his physical body out upon external objects. But what appears in inward experience if the meditation is successful, is that the thoughts become, as it were, more compact. They not only bear their usual character of abstraction, but in them one experiences something akin to the forces of growth that turned one from a small child to a grown man, or the forces daily active in us when metabolism nourishes our body.

Thinking certainly takes on the character of reality. Just for this reason—that man now feels himself in his thinking the same way he felt himself previously in his processes of growth, or his life processes—this imaginative thinking must be acquired in the manner just described. For if unconscious, or perhaps physical elements had played into meditation, those forces, those realities now experienced in supersensible thinking would also reflect back into man's physical and etheric organisms. There, they would unite with the forces of growth and nutrition; and by persisting with such super-sensible thinking man would alter his physical and etheric organisms. But this cannot in any circumstances be allowed to happen! All activity engaged in for the purpose of achieving imaginative knowledge, all the forces used in this task, must be applied exclusively to man's relationship with his surrounding world, and in no way may they be allowed to interfere with his physical or etheric organism. Both of these must remain wholly unchanged, so that when man achieves the faculty of hovering, as it were, with his thinking in the etheric world, he can look back in this thinking upon his unaltered physical body. It has remained as it was; this etheric thinking has not interfered with it.

With this etheric thinking you feel quite outside your physical body. But you must always be able freely to alternate at will between remaining outside and being completely within your physical organism. A person who has correctly brought about imaginative perception through meditation must be able to be in this etheric thinking one moment—which is experienced inwardly like a growth and nutritional process and felt to be entirely real—and in the next moment, as this thinking disappears, to be able to return into the physical body and see with his eyes as usual, hear with his ears and touch as he did before. At his absolutely free discretion he must always be able to bring about this passing back and forth between being in the physical body and being outside it in the etheric realm. Then a true imaginative thinking is achieved. I shall demonstrate in the second part of the lecture how this imaginative thinking works.

For one who wants to become a spiritual scientist it is necessary that he carry out the most diverse exercises, systematically, for a long time. Through what I have just indicated in principle, one will experience etheric thinking to such a degree that one can test what the spiritual scientist asserts, even though this testing is also possible by the usual healthy human understanding if it is sufficiently impartial and free of prejudice.

If meditation is to bring results in the right way one must support it by certain other soul exercises. Above all, soul qualities such as strength of character, inner truthfulness, a certain equanimity of soul, and especially complete presence of mind must be increasingly developed. It must always be repeated: a presence of mind that permits us to carry out, with the same attitude and disposition of soul as are required in mathematics, the meditative exercises and the exact clairvoyant research that is then undertaken. If such qualities as strength of character, integrity, presence of mind and a certain tranquility of soul have become habitual, then the meditative process, if continually repeated—perhaps for some requiring a few weeks, for others many years, depending on their predisposition—will come to the point of impressing its results into the whole physical and etheric organisms. Then man will really attain an inner activity in imaginative cognition comparable with that called forth in his physical organism when he uses it for perceiving the world through his senses and for thinking.

When man has achieved such imaginative cognition, he is in a position first to view the course of his own life from childhood up to the present moment as a unity, as a tableau in time. It reveals itself as a continuous, inwardly mobile, flow of development. This, however, is not the same as what usually comes into our mind as our store of personal memories. What man has gained through imaginative cognition that now confronts him, is as real as those forces of life and growth that bring forth from the small child's body the whole configuration of his soul, and then, in the further course of development, thinking, and so on. Man now surveys everything that evolves inwardly and represents the development of the etheric organism in the course of life. From what is thus surveyed—and it is much more concrete than the tableau of memories—the recollections that enter ordinary consciousness appear only as a kind of reflection, a surface ripple cast up from processes in the depths of our life. We now penetrate these etheric processes in the depths of our being, which otherwise do not enter consciousness at all, but have in fact formed and shaped out life from birth to the present moment.

These facts, these processes, confront imaginative consciousness. This gives man a true self-knowledge concerning, at the outset, his earthly life. How we can acquire knowledge of life beyond the earth will be shown during the following days. The first step in supersensible perception consists in confronting our own etheric life—the way it was spent from childhood to the present—in its supersensible character. Thereby we learn to understand ourselves rightly for the first time. What is experienced in this way is mirrored in our physical and etheric organisms in such a way that, in what is thus experienced as our own etheric processes, we have something that shows us how the entire etheric cosmos lives in the individual human being—how the outer etheric world, I might call it, reverberates and resounds in man's etheric organism.

Now, one can say that what is thus experienced can be put into verbal, conceptual forms, and out of the imaginative experience of the world in etheric man, a true philosophy can arise. But what is thus experienced remains completely unconscious for ordinary consciousness. Only the small child, in the time before it has learned to speak, lives wholly within this activity into which man enters through imaginative perception. For in learning to speak, as language develops in the soul's life, those forces that then are experienced as abstract thinking separate from the general forces of growth and other life processes. A child does not yet have this faculty of abstract thinking. The metamorphosis of a part of its forces of life and growth into the forces of thinking has not yet occurred. Therefore, in relation to the cosmos, a child is caught up in an activity into which an adult feels himself carried back through imaginative perception; only, a child experiences it unconsciously. The imaginative thinker experiences it fully consciously with clear presence of mind.

For the person who does not achieve imaginative thinking it is impossible to survey what it is that plays between man's etheric organism and the etheric realm in the cosmos. A child cannot perceive it even though it experiences it directly, because it does not yet possess abstract thinking. A person with ordinary consciousness cannot perceive it because he has not deepened his abstract thinking through meditation. When he does this he actually looks consciously upon that interplay of the human etheric organism with the etheric in the cosmos in which the infant still dwells undividedly.

So I should like to make this paradoxical statement: Only he is a true philosopher who, as a mature adult, can become again like a little child in the disposition of his soul, but who has now acquired the faculty of experiencing this soul condition of the small child in a more wakeful state than that of ordinary consciousness; who can lift again into his whole soul life what he was as a small child before he advanced to abstract thinking through speech. What one thus experiences, surveyed in full consciousness, turns one into a philosopher of the modern age. A present-day philosopher lives, fully conscious, in the condition of a little child before it has learned to speak. This is the paradox which, I think, makes it especially clear how the human soul within modern spiritual life will actually lift itself to a real, genuine philosophical disposition of soul.

For complete supersensible perception, it is necessary to widen the meditative exercises so that they can lead to inspiration. For this purpose, the soul must not only practice resting upon a complex of ideas as previously described, but also—in principle, this has also been mentioned already—it must become capable of obliterating the pictures that enter one's consciousness because of or following meditation. As one has brought about the pictures of imaginative perception quite freely and arbitrarily, one now has to be able to eliminate these pictures from consciousness, from the soul life. It requires greater energy to do this than to eliminate from consciousness ideas that have entered either from memory or from ordinary sense perception. One needs more strength to eliminate meditative ideas and imaginative pictures from consciousness than one needs for such ordinary ideas. But this increased power that the soul must bring to bear is necessary for advancing in supersensible perception.

Man attains this power by striving more and more to free his consciousness from these imaginative pictures when they have appeared, and to permit nothing else to enter in. Then there occurs what one may call mere wakefulness, without any content of soul. This condition then leads to inspiration. For when the soul has achieved empty consciousness in this way by means of the powerful force released by the act of freeing itself from the imaginative pictures, the spiritual contents of the cosmos stream into the emptied but awake soul. Then man gradually has before and around him a spiritual cosmos, as in ordinary consciousness he is surrounded by a physical sense cosmos.

What man now experiences in the spiritual cosmos represents itself to him in a manner that points back to what he has experienced in the sense world. There, he has experienced the sun, moon, planets, fixed stars, and the other facts of the physical sense world. Now that he is able to comprehend the spiritual cosmos by means of the emptied consciousness in which he experiences inspiration, the spiritual being of the sun, the moon, the planets and stars is revealed to him. Again, it is necessary that by his free will man should be able to relate what he experiences spiritually as the cosmos to what he experienced through his physical body as physical sense cosmos. He must be able to say, “I now experience something like a spiritual being that manifests itself. I must relate it as `sun-spirit' to what I experience in the physical sense world as physical sun. Similarly, I experience the manifestation of the soul-spirit being of the moon and must be able to relate it to what I experience in the physical sense world as moon; and so on.”

Again, man must be able to move freely to and fro while he is simultaneously in both the spiritual and the physical sense worlds. In his soul life he must be able to move freely between the spiritual revelation of the cosmos and what he is accustomed to experience as physical sense manifestations within earth life. When one thus relates the spiritual element of the sun to its physical counterpart, the spiritual moon element to the physical moon element, and so on, it is a soul process similar to having a new perception and being reminded of what one experienced earlier. Just as one combines what meets one in a new perception with what one has already experienced in order to throw light on both, so, in the truly free, inspired life, one brings together what one experiences as revelations of spiritual beings with what one has experienced in the physical sense world. It is as if the experiences in the spirit brought new inklings of what has been experienced earlier in the sense world through the physical body. One must have absolute presence of mind in order to experience this higher degree of supersensible knowledge, which is something overpowering, in the same quiet state of soul as when a new perception is linked with an old recollection.

Experiencing something through inspiration differs greatly from any imaginative experience a person could have had earlier. With imagination he lives in the etheric world. He feels himself as alive in the etheric world as otherwise he has felt in his physical body. But he feels the etheric world more as a sum of rhythmic processes, a vibrating in the world ether, which, however, he is certainly in a position to interpret in ideas and concepts. Man senses events of a universal nature in the etheric-imaginative experience; he feels supersensible, etheric phenomena. In inspiration he feels not only such supersensible, etheric facts merging into each other, metamorphosing and taking on all manner of possible forms, but now, through inspiration, he senses how in this etheric, billowing world, in this rhythmically undulating world, as if on waves of an etheric world-ocean, real beings are weaving and working. In this way one feels something reminiscent of the sun, moon, planets and the fixed stars, and also of things on the physical earth, for example, the minerals and plants, and all this is bathed in the cosmic ether.

This is the way we experience the astral cosmos. While here in the physical sense world we perceive only the exterior of everything, there we recognize it in its essential, spiritual existence. We also attain a view of the inner nature and form of the human organism, as well as the form of the separate organs, lungs, heart, liver and so on. For we see now that everything that gives form and life to the human organism originates not only in what surrounds us and is active in the physical cosmos, but also proceeds from the spiritual beings within this physical cosmos—as sun-being, moon-being, animal and plant being—permeating with soul and spirit the physical and etheric activity, and working so as to give man's organism life and form. We only comprehend the form and life of the physical organism when we have risen to inspiration.

What is experienced there remains for ordinary consciousness completely concealed. We should be able to perceive it with ordinary consciousness only if we saw not merely with our eyes, heard with our ears and tasted with the organs for tasting, but if the process of breathing in and out were a kind of process of perception—if one could experience the in- and out-streaming of the breath inwardly throughout the whole organism. Because this is so, a certain Oriental school, the school of Yoga, transformed breathing into a process of knowledge, metamorphosed it into a process of perception. By converting the breathing into a conscious, even if half dreamlike way to knowledge, so as to experience in it something like what we experience in seeing and hearing, the Yoga philosophy actually develops a cosmology, an insight into how spiritual beings in the cosmos work into man, and the way he experiences himself as a member of the spiritual cosmos. But such Yoga instructions are not in accord with the form of man's organization which Western humanity of the present time has acquired. Yoga exercises like these were only possible for the human organization in past ages, and what Yogis practice today is fundamentally already decadent.

For a particular 'middle epoch' of earth-humanity's evolution, as I should like to call it, it was appropriate, so to say, for man's organization to make the breathing process into a process of consciousness, of knowledge, through such yoga exercises, and in this way to develop a dreamlike but nevertheless valid cosmology. This knowledge, which led in that epoch to a correct cosmology for the education, in their sense “scientific,” humanity of that age, must be re-attained on a higher level by today's human being with his present composition of body and soul—not in the half dreamlike, half unconscious condition of that time, but with full consciousness as I have explained in speaking about inspiration. If Western man were to carry out yoga exercises he would not leave his physical and etheric organisms undisturbed under any circumstances; he would alter them precisely because he now has a quite different constitution. Elements out of his physical and etheric organisms would enter into his process of cognition, and something non-objective would interfere into the cosmology. Just as one must recapture, as a philosopher, the soul condition of one's earliest childhood, but now in full consciousness, so, in regard to cosmology, one must call up in one's soul life that soul state which was formerly valid for mankind, when it was possible to make use of the yoga system. But one must experience it with a total presence of mind, in full consciousness, in a wakefulness higher than the ordinary one.

So we can say that in this fully awakened state of mind the modern philosopher must again bring about in his soul the childlike soul condition belonging to the single human being, while the modern cosmologist must again bring about that condition of soul which belonged to humanity in a middle epoch of human evolution—and now again in full consciousness. The modern philosopher must bring an individual soul condition, that of the child, into full consciousness, while the modern cosmologist must restore in a fully conscious manner that soul condition present in the cosmologists of an earlier humanity. Consciously to become a child means to be a philosopher. The restoration of the condition of the soul, in which a Yogi lived during a middle period of earth evolution, and its transformation into full consciousness means becoming a cosmologist in the modern sense. In the last portion of this lecture, I would like to describe what it means to be a religious person.

Yesterday, I described how the third level of supersensible knowledge, true intuition, is reached through exercises of the will. You can read about them more specifically in the writings I have mentioned, and they will be further described in more detail in the coming days. Here man is brought into a soul disposition such as existed in a dreamlike soul condition in the humanity that lived as the first, primeval humanity on our earth in the beginning of human evolution. What existed, however, among this primordial humanity was a dreamlike, half unconscious, instinctive intuition.

This intuition must be brought again into full consciousness by a modern person with cognitive faculties for the religious life. The more instinctive intuition of primeval mankind still appears, to be sure, like an echo in some people of the present age, who express what they instinctively perceive in their environment as spiritual forces, with which they live as if in their outer world. These intuitions, which are echoes of the dreamlike intuitions of primeval humanity, can be made use of by such people when they write poetry or create works of art. Original scientific ideas may also stem from such intuitions, and they play a major role in mankind's life of fantasy.

What I am now describing as true, fully conscious intuition, and what is attained in the manner I described yesterday, are two entirely different things. Primitive man had a completely different soul disposition from that of modern man. He lived, as it were, in the whole outer world, in cloud and mist, in stars, sun and moon, in the plant as well as animal kingdoms. He lived in all of it with almost the same intensity as he felt himself living in his own body. It is extremely difficult to make this soul condition of primeval man clear for ordinary consciousness today. But everything that can be recognized by external history points back to such a soul disposition in primeval humanity. It was rooted in the fact that primeval man's bodily conditions were not submerged in the unconscious to the extent they are today. We modern men no longer live with our processes of nutrition and growth, with the processes in our physical organism. Spread out over this experience, which remains entirely in the subconscious, is the more or less conscious soul life of our feeling and willing and the fully conscious soul life of our thinking. But below our direct experiences of thinking, feeling and willing are to be found the actual processes of our human physical organism, and these remain wholly unconscious as far as our ordinary awareness is concerned.

This was fundamentally different in primitive man. As a child he did not experience definite conceptions such as we do. His conceptual life was often almost dreamlike, while his emotional life, although vehement, was even less distinct. The soul's life of feeling resembled bodily pain and pleasure much more than is the case with modern man. By contrast, primitive man felt how he grew in childhood. These processes of growth were felt by him as the life of body and soul. Even as an adult he sensed how food and drink course through the digestive system; how the blood circulates and bears the nutritive juices through the organism. Someone endowed with an organization like that whose development I described yesterday, can still gain an idea today, even though on a lower level, of this bodily experience of primitive man, when he observes how cows, after grazing, lie down, digest and are absorbed in the specific activity of digesting. It is an experience of both body and soul in these creatures that appears simply like the instreaming and inward lighting-up of cosmic processes. The animals experience an inner sense of well-being in digesting, in feeding, in the coursing of nutritive substances through the blood's circulation. You need not be a clairvoyant to be able to tell by the whole external condition and behavior of these animals how they follow their digestion with their animal consciousness.

This is how primitive man, when he entered the development on earth, followed his physical processes that were directly united and formed a unity with his soul processes. Because he could experience his own physical inner being in this way, primeval man could also experience the physical and soul elements of the outer world nearly as intensely as, if I may put it this way, he experienced himself in his lungs, his heart, the processes in his stomach, liver, and so on. In the same way, he felt himself in the flashes of lightning, the rolling thunder, in the ever-changing clouds and in the waning and waxing moon. He lived with the seasons, the phases of the moon, in the same way that he experienced the processes of his digestion. His environment was almost as much an inner world to him as his own inner being. What was experienced inwardly was to him the same as what he experienced in a flowing stream, and so on. The surging waves of the river were to him an inner process in which he participated, in which he immersed himself as he did in his own blood circulation.

Primitive man lived in the outer world in such a way that it appeared to him like his own inner being—as, indeed it actually is. Today this is called animism. But the use of this word gives rise to a complete misunderstanding of the essential nature of his experience, for it supposes that he projected his inner experiences into the outer world. What he actually experienced in the external world was to him an elementary fact of his consciousness, as much a matter of fact as the meaning we ourselves attribute to the phenomena of color and tone. We ought not to assume that primitive man dreamily projected fantasies into the outer world, and that these have been handed down to us as the content of his consciousness. He actually observed these things and to him they were as self-evident as the things we observe today. Sense observation is only a transformed product of primitive man's original way of observing. He actually perceived in the outer world what those beings were accomplishing in the etheric and astral cosmos, who, in creating, maintain the activity of the cosmos. This he perceived, even as though in dreams, in quite a dull way. But he did perceive it, and this perceiving was at the same time the content of his religious consciousness. Primeval man possessed a certain soul disposition in regard to the surrounding world, but this disposition intensified so much that, in the cosmos surrounding him, he beheld simultaneously the spiritual beings with whom he himself as a human being felt related. In his cognition man acquired the relationship to the spiritual beings that came down to us in derivative forms in the content of our religions. For a man of that early time his religious consciousness was only the higher stage of his primitive cognition.

If we wish to establish a new religious consciousness based on true knowledge, we could not do better than return to the soul disposition of primitive mankind, with the difference that it must now be neither dreamlike nor half-conscious. Our soul must be more awake than in ordinary consciousness, as awakened as it must be for the purpose of attaining genuine intuition, as I have already described. To reach genuine intuition we must acquire the ability to emerge consciously with our ego out of our body and immerse our own being within the other spiritual beings of the cosmos, living with them as we live in our physical organism during our life on earth in a physical body. In earth life we are submerged in our physical organism; in true intuitive knowledge we immerse ourselves with our ego in the spiritual beings of the cosmos. We live with them, and thereby bring about a link between our ego and the world to which it truly belongs. For this ego is a spirit being like those others to whom I have just alluded; and through a religious consciousness we acquire a direct relationship to those spirits, among whom we ourselves are counted. Primitive man was endowed only with a dull, instinctive religious consciousness. We must through our own activity bring back that ancient soul disposition and experience it now in full consciousness. Then we shall attain a religious perception, a religion firmly based on knowledge and suitable for modern man.

As we have to recover the soul condition of childhood and immerse ourselves in it in full consciousness if we want to become modern philosophers; as we must recover in our own age the soul condition of humanity of an intermediate epoch—men who were able to make the breathing process into a perceptual process of knowledge in dreamlike fashion—and permeate it with full consciousness if we are able to become cosmologists in the modern sense; so we must also revive in ourselves the soul condition of primeval man as it was in its relation to the outer world, and permeate it with our full consciousness in order to attain a religion based on knowledge in the modern sense of the word.

To experience once again the soul disposition of childhood in full consciousness, is the prerequisite for genuine, modern philosophy. To relive, in full consciousness, in our soul life an earlier intermediate epoch of humanity's evolution, in which the process of breathing could become a process of perception, is the prerequisite for modern cosmology. To revive the soul condition of primeval man—the earliest on this earth, who still lived in direct connection with the gods—to activate it in the present soul mood of modern man and to pervade it with full consciousness, is for modern man the prerequisite for a religion based on knowledge.

Imaginative, inspirierte und intuitive Erkenntnismethoden

[ 1 ] Durch die Meditationsübungen, die zur imaginativen Erkenntnis führen sollen, wird das gesamte seelische Innenleben des Menschen verwandelt. Ebenso werden verwandelt die Beziehungen der Menschenseele zur umliegenden Welt. Es handelt sich ja darum, daß Meditieren in dem Sinne, wie es in den letzten Vorträgen hier gemeint war, besteht in einem Konzentrieren aller Seelenkräfte auf einen bestimmten, leicht überschaulichen Vorstellungskomplex. Es ist wichtig, daß man dies ins Auge faßt: ein leicht überschaulicher Vorstellungskomplex, ein solcher, auf den das Geistig-Seelische des Menschen in der unmittelbaren Gegenwart alle Aufmerksamkeit verwenden kann, so daß während des Ruhens der Seele auf diesem Vorstellungskomplex nichts in sie einfließt von irgendwie unterbewußten oder unbewußten oder irgendwie aus der Erinnerung heraufspielenden Seeleneindrücken.

[ 2 ] Man muß, wenn die imaginative Erkenntnis in der richtigen Weise herbeigeführt werden soll, beim Meditieren den ganzen Vorstellungskomplex, dem man sich mit allen Seelenkräften hingibt, so vor sich haben wie etwa ein mathematisches Problem, so daß in das Meditieren nichts hineinspielt von gefühlsbetonten Vorstellungen oder von willensdurchzogenen Vorstellungen. Wenn man sich einem mathematischen Problem hingibt, weiß man in jedem Augenblick, daß man mit der Seelentätigkeit in dem verharrt, was man unmittelbar vor dem Seelenauge hat. Man weiß, daß nichts Emotionelles, nichts Gefühlsmäßiges, keine Reminiszenzen aus dem verflossenen Leben in das hineinkommen dürfen, was man sich vorstellt und was zur Urteilsfällung in dem betreffenden Problem führt. In einer solchen Seelenverfassung muß man auch sein bei dem richtigen Meditieren.

[ 3 ] Dann ist es am besten, wenn man sich möglichst einem solchen Vorstellungskomplex hingibt, der einem ganz neu ist, von dem man weiß, daß man ihn ganz gewiß noch niemals gedacht hat. Denn wenn man einfach aus der Erinnerung etwas heraufholen würde, so könnte man ja gar nicht wissen, was da alles an unbewußten, gefühlsmäßigen Impulsen hineinspielt. Es ist daher für den Meditanten außerordentlich gut, wenn er sich von einem erfahrenen Geistesforscher raten läßt, denn dieser wird darauf sehen, daß der Meditierende einen Vorstellungsinhalt habe, über den er ganz gewiß bisher nicht gedacht haben kann, so daß dasjenige, was nunmehr meditiert wird, zum ersten Male in das Bewußtsein eintritt, nichts Erinnerungsmäßiges, nichts von Instinktivem hineinspielen kann und nur das Geistig-Seelische bei diesem Meditieren engagiert ist.

[ 4 ] Wenn dann eine solche Meditation, die an einem Tage nur kurz zu sein braucht, immer wiederholt wird, dann kommt endlich ein Seelenzustand zustande, der den Menschen ganz deutlich fühlen läßt: Jetzt lebst du in einer inneren Tätigkeit, die sich losgelöst hat von dem physischen Leibe; jetzt lebst du in einer Tätigkeit, die anders ist, als wenn du deine Denktätigkeit oder deine Gefühls- oder Willenstätigkeit innerhalb des physischen Leibes auslösest. -— Was einem da besonders entgegentritt, das ist, daß man deutlich fühlt: Man lebt in einer von der physischen Körperlichkeit getrennten Welt. — Man lebt sich eben allmählich in die ätherische Welt hinein und das fühlt man daran, daß der eigene Organismus, der physische Organismus, den Charakter einer relativen Objektivität annimmt. Man schaut gewissermaßen von außen auf diesen physischen Organismus hin, so wie man sonst vom Innern dieses physischen Organismus auf äußere Gegenstände schaut. Aber was sich im inneren Erleben zeigt, daß das Meditieren von Erfolg begleitet war, das ist, daß die Gedanken gewissermaßen dichter werden, daß sie nicht nur den Charakter tragen, den sie sonst haben, nämlich den des Abstrakten, sondern daß man in den Gedanken etwas erlebt, was ähnlich ist den Wachstumskräften, die einen vom kleinen Kinde zum erwachsenen Menschen gemacht haben, oder den Kräften, die täglich in einem tätig sind, wenn der Stoffwechsel den Leib versorgt.

[ 5 ] Das Denken nimmt durchaus einen realen Charakter an. Und gerade weil das Denken einen realen Charakter annimmt, so daß man sich jetzt in dem Denken fühlt, wie man sich früher in seinen Wachstumsprozessen oder in seinen Lebensprozessen gefühlt hat, gerade aus dem Grunde muß dieses imaginative Denken auf die eben beschriebene Art erworben sein. Denn wenn man es so erworben hätte, daß Unbewußtes, vielleicht sogar Körperliches beim Meditieren mitgespielt hätte, so würden jene Kräfte, jene Realitäten, die man jetzt im übersinnlichen Denken erlebt, auch wiederum zurückspielen in den physischen und in den ätherischen menschlichen Organismus. Sie würden sich dort vereinigen mit den Wachstumskräften, mit den Ernährungskräften und man würde, indem man dann in einem solchen realen Denken verharrt, seinen physischen und seinen ätherischen Organismus verändern. Das darf aber auf keine Weise sein! Alle Tätigkeit, die man zum Ziele dieser imaginativen Erkenntnis ausführt, alle diese Kräfte müssen lediglich angewendet werden auf das Verhältnis des Menschen zu seiner Umwelt und sie dürfen in keiner Weise eingreifen in den physischen oder ätherischen Organismus. Diese beiden müssen völlig unverändert bleiben, so daß der Mensch, wenn er sich eine dahingehende Fähigkeit erwirbt, indem er jetzt gewissermaßen mit seinem Denken in der ätherischen Welt schwebt, zurückblickt mit seinem Denken auf seinen unveränderten physischen Leib. Der ist so geblieben, wie er war; da greift dieses ätherische Denken nicht ein.

[ 6 ] Man fühlt sich also mit diesem ätherischen Denken ganz außerhalb seines physischen Leibes, aber es muß dieses Außerhalbstehen stets durch freie Willkür wieder abgewechselt werden können mit dem völligen Drinnenstehen im physischen Organismus. Wer in der richtigen Weise durch Meditation das imaginative Erkennen herbeigeführt hat, der muß in dem einen Augenblick in diesem ätherischen Denken sein können, das sich innerlich wie ein Wachstums-, wie ein Ernährungsprozeß erlebt und sich durchaus wie etwas Reales innerlich fühlt, und er muß im nächsten Augenblicke wieder, indem dieses Denken verschwindet, zurückkehren können in seinen physischen Leib und mit seinen Augen so sehen können, wie er gewöhnlich sieht, muß mit seinen Ohren so hören können, wie er sonst hört, muß so tasten können wie sonst. Dieses in völlig freier Willkür mögliche Hin- und Herschweben zwischen einem Sein im physischen Leibe und außerhalb desselben im Ätherischen muß stets herbeigeführt werden können. Dann ist ein richtiges imaginatives Denken erreicht. Wie das nun wirkt, möchte ich im zweiten Teile des Vortrages darlegen.


[ 7 ] Für den, der ein Geistesforscher werden will, ist notwendig, daß er lange Zeit hindurch in systematischer Weise die mannigfaltigsten Übungen durchmacht. Durch das, was ich soeben prinzipiell angedeutet habe, wird man aber immerhin dazu kommen, das ätherische Denken so weit zu erleben, daß man das, was ein Geistesforscher an Aussagen macht, kontrollieren kann, obwohl diese Kontrolle auch durch den gewöhnlichen gesunden Menschenverstand durchaus möglich ist, wenn er nur unbefangen und vorurteilslos genug ist.

[ 8 ] Man muß das Meditieren, wenn es in der richtigen Weise zu einem Erfolg führen soll, unterstützen durch gewisse andere Seelenübungen. Vor allen Dingen müssen immer mehr und mehr solche Seeleneigenschaften ausgebildet werden wie Charakterstärke, innere Wahrhaftigkeit, eine gewisse Seelenruhe und vor allen Dingen eine völlige Besonnenheit. Das muß immer wiederholt werden: eine Besonnenheit, die sowohl die Meditationsübungen selbst wie dann auch alles, was in ihrer Folge als exaktes Hellsehen unternommen wird, in einer solchen Seelenstimmung und Seelenverfassung verrichten läßt, wie man beim Mathematisieren ist. Wenn man solche Eigenschaften wie Charakterstärke, innere Wahrhaftigkeit, Besonnenheit, eine gewisse Seelenruhe gewohnheitsmäßig hat, dann ist der Meditationsvorgang imstande, wenn er immer wieder wiederholt wird — bei dem einen dauert es nach seinen Anlagen vielleicht nur wenige Wochen, bei manchem kann es Jahre dauern -, seine Ergebnisse dem ganzen physischen und ätherischen Menschenorganismus einzuprägen, so daß der Mensch wirklich zu einer solchen inneren Tätigkeit im imaginativen Erkennen kommt, wie er sonst in einer Tätigkeit ist durch seinen physischen Leib im sinnlichen Anschauen der Welt und im Denken durch den Körper.

[ 9 ] Wenn der Mensch ein solches imaginatives Erkennen erlangt hat, dann ist er zunächst imstande, den eigenen Lebenslauf, den er von Kindheit auf bis zum gegenwärtigen Augenblicke durchlebt hat, wie in einer Einheit, wie in einem Zeittableau zu überschauen. Man hat ein fortwährendes innerlich bewegtes Werdendes vor sich als seinen eigenen Lebenslauf. Das ist aber, indem man durch das imaginative Erkennen diesen Lebenslauf jetzt betrachtet, nicht etwa gleich dem, was man sonst wie Erinnerung an das Leben vor sich hat, sondern was man nun vor sich hat, ist so real, wie eben die Wachstums-, die Lebenskräfte sind, die aus dem Körper des kleinen Kindes heraus die ganze seelische Konfiguration treiben, dann im weiteren Verlaufe das Denken und so weiter treiben. Alles, was sich da innerlich herausarbeitet, was die Entwickelung des ätherischen Organismus des Menschen im Laufe des Lebens ist, das überschaut man. Von dem, was man so überschaut und was viel realer ist als das Tableau der Erinnerungen, von dem sind die Erinnerungen, die in das gewöhnliche Bewußtsein eintreten, nur wie eine Art Abglanz, wie eine obere Welle, die aufgeworfen wird von Tiefenvorgängen, in die man jetzt eindringt, Tiefenvorgängen des Lebens, ätherischen Vorgängen, die sonst gar nicht ins Bewußtsein eintreten, uns aber gestalten, formen, uns im Leben werden lassen von unserer Geburt bis zum gegenwärtigen Augenblick.

[ 10 ] Diese Tatsachen, diese Prozesse treten vor dem imaginativen Bewußtsein auf. Das gibt dem Menschen eine wirkliche Selbsterkenntnis zunächst seines irdischen Lebens. Wie man zur Selbsterkenntnis des außerirdischen Lebens kommt, wird sich uns noch in den nächsten Tagen zeigen. Denn eigentlich besteht der erste Schritt des übersinnlichen Erkennens darin, daß einem das eigene Ätherleben, wie man es von der Kindheit bis zum gegenwärtigen Augenblick verbracht hat, in seinem übersinnlichen Charakter entgegentritt. Man lernt sich dadurch erst richtig verstehen, und was man auf diese Weise erlebt, das spiegelt sich wiederum durch den eigenen physischen und ätherischen Organismus so, daß man in dem, was man auf diese Weise als die eigenen ätherischen Vorgänge erlebt, etwas hat, was einem zeigt, wie der gesamte ätherische Kosmos sich im einzelnen Menschen auslebt, wie die äußere ätherische Welt, ich möchte sagen, weiter wellt und schwingt in dem ätherischen Organismus des Menschen.

[ 11 ] Jetzt kann man sagen, daß man das, was man so erlebt, in sprachlich-begriffliche Form kleiden kann, und aus dem imaginativen Erleben der Welt in dem ätherischen Menschen kann eine wahre Philosophie entstehen. Was man so erlebt, bleibt aber für das gewöhnliche Bewußtsein durchaus unbewußt. Voll in dieser Tätigkeit, in die sich da der Mensch durch das imaginative Erkennen einfügt, lebt eigentlich nur das ganz kleine Kind, bevor es sprechen gelernt hat. Denn indem es sprechen lernt, indem sich die Sprache im Seelenleben herausbildet, sondern sich aus den allgemeinen Wachstums- und sonstigen Lebenskräften jene Kräfte ab, die dann als abstraktes Denken erlebt werden. Das Kind hat dieses abstrakte Denken noch nicht. Die Metamorphose eines Teiles der Wachstums- und Lebenskräfte zu Denkkräften hat sich noch nicht vollzogen. Daher ist das Kind gegenüber dem Kosmos in einer Tätigkeit, in die man sich wieder zurückversetzt fühlt durch das imaginative Erkennen, nur, daß das Kind es unbewußt erlebt. Der imaginative Denker erlebt es vollbewußt in klarer Besonnenheit.

[ 12 ] Für den Menschen, der nicht das imaginative Denken erringt, ist es unmöglich, dasjenige zu überschauen, was da spielt zwischen dem menschlichen ätherischen Organismus und dem Ätherischen im Kosmos. Das Kind kann es nicht schauen, obwohl es das unmittelbar erlebt, weil es noch kein abstraktes Denken hat; der Mensch mit dem gewöhnlichen Bewußtsein kann es nicht schauen, weil er sein abstraktes Denken noch nicht durch Meditation vertieft hat. Vertieft er es durch Meditation, dann schaut er vollbewußt im Grunde genommen jenes Wechselspiel des ätherischen menschlichen Organismus mit dem Ätherischen im Kosmos, in dem noch ungeteilt das ganz kleine Kind lebt. Und so möchte man den paradoxen Satz aussprechen: Der allein ist ein wirklicher Philosoph, der als reifer Mensch wiederum in seiner Seelenverfassung zum ganz kleinen Kinde werden kann, der aber die Gabe sich erworben hat, diese Seelenverfassung des kleinen Kindes in einem wacheren Zustande zu erleben, als das Wachsein des gewöhnlichen Bewußtseins ist, und wiederum heraufzuholen in sein ganzes Seelenleben das, was man war als ganz kleines Kind, bevor man durch die Sprache zum abstrakten Denken übergegangen ist. -— Und das, was man so erlebt, vollbewußt zu überschauen, das gibt den Philosophen der modernen Zeit. Der Philosoph der modernen Zeit lebt in der - vollbewußten — Verfassung des ganz kleinen Kindes, bevor es sprechen gelernt hat.

[ 13 ] Das ist das Paradoxe, was, wie ich denke, ganz besonders deutlich machen kann, wie sich die Menschenseele tatsächlich innerhalb des modernen Geisteslebens zu einer wirklichen, realen philosophischen Seelenverfassung aufschwingen wird.


[ 14 ] Zu einer vollständigen übersinnlichen Erkenntnis ist notwendig die Erweiterung der meditativen Übungen zu demjenigen, was zur Inspiration führen kann. Man kommt dazu, wenn man nicht nur jenes Ruhen der Seele auf Vorstellungskomplexen übt, wie es bisher beschrieben worden ist, sondern wenn man - prinzipiell ist das auch schon in diesen Tagen erwähnt worden - auch das Fortschaffen solcher durch Meditation oder infolge der Meditation ins Bewußtsein getretener Bilder vermag. So, wie man durch völlig freie Willkür die Bilder des imaginativen Erkennens herbeigeführt hat, muß man auch in die Lage kommen, diese Bilder wiederum aus dem Bewußtsein, aus dem Seelenleben fortzuschaffen. Es ist eine größere Energie der Seele notwendig, um Bilder, die entweder durch das meditative Leben oder infolge desselben auftreten, wieder fortzuschaffen, als etwa, um Vorstellungen fortzuschaffen, die ins Bewußtsein eingetreten sind entweder aus dem Gedächtnis heraus oder aus der gewöhnlichen sinnlichen Anschauung. Man braucht mehr Kraft, um meditative Vorstellungen, imaginative Bilder aus dem Bewußtsein fortzuschaffen als solche gewöhnliche Vorstellungen. Aber diese stärkere Kraft, welche die Seele anwenden muß, ist notwendig zum Fortschreiten in der übersinnlichen Erkenntnis.

[ 15 ] Man erlangt diese Kraft, indem man sich immer mehr und mehr bemüht, wenn die imaginativen Bilder aufgetreten sind, das Bewußtsein davon frei zu machen und nichts anderes ins Bewußtsein eintreten zu lassen. Dadurch tritt das auf, was man nennen kann, ein bloßes Wachsein, ohne daß irgendein Seeleninhalt da ist. Dieses bloße Wachsein führt dann zur Inspiration. Denn wenn die Seele auf diese Weise durch die starke Kraft ihrer Selbstbefreiung von imaginativen Bildern zum leeren Bewußtsein gekommen ist, dann strömen die geistigen Inhalte des Kosmos in diese leergewordene aber wache Seele ein. Dann hat man nach und nach vor sich und um sich einen geistigen Kosmos, wie man als sinnlicher Mensch im gewöhnlichen Bewußtsein einen physisch-sinnlichen Kosmos um sich hat.

[ 16 ] Das, was man jetzt im geistigen Kosmos erlebt, stellt sich einem so dar, daß es auf dasjenige zurückweist, was man in der Sinneswelt erlebt hat. Man hat in der Sinneswelt erlebt Sonne, Mond, Planeten, Fixsterne und anderes Tatsächliches eben der physisch-sinnlichen Welt. Indem man jetzt den geistigen Kosmos aufzufassen vermag durch das leergewordene Bewußtsein, indem man die Inspiration durchmacht, erlebt man die Offenbarung des geistigen Wesens der Sonne, die Offenbarungen des geistigen Wesens des Mondes, des geistigen Wesens der Planeten und der Fixsterne. Und wiederum muß es so sein, daß der Mensch in freier Willkür das, was er im Geistigen als Kosmos erlebt, zurückbeziehen kann auf das, was er durch seinen physischen Leib als physisch-sinnlichen Kosmos erlebt hat. Man muß sagen können: Ich erlebe jetzt ein geistiges Wesenhaftes, das sich offenbart; das muß ich beziehen als den Sonnengeist auf das, was ich in der physisch-sinnlichen Welt als die physisch-sinnliche Sonne erlebe; und ich erlebe ein geistig-seelisches Wesen, das sich offenbart, und ich muß es als das geistige Wesen des Mondes zurückbeziehen können auf das, was ich in der physisch-sinnlichen Welt als den Mond erlebe und so weiter.

[ 17 ] Wiederum muß der Mensch frei sich hin- und herbewegen können, aber indem er gleichzeitig in der geistigen Welt und in der physisch-sinnlichen drinnen ist. Er muß sich mit seinem Seelenleben frei hin- und herbewegen können zwischen den geistigen Offenbarungen des Kosmos und zwischen dem, was er als physisch-sinnliche Offenbarungen innerhalb des physischen Erdenlebens zu erleben gewohnt ist. Wenn man so das Geistige der Sonne bezieht auf das Physische der Sonne, das Geistige des Mondes auf das Physische des Mondes und so weiter, so ist das ein ähnlicher Seelenvorgang, als er etwa vorliegt, wenn man eine neue Wahrnehmung hat und sich an etwas erinnert, was man früher erlebt hat. Wie man etwas, was einem in einer neuen Wahrnehmung entgegentritt, um es sich zu verdeutlichen, mit dem zusammenbringt, was man schon erlebt hat, so bringt man im wirklich freien inspirativen Leben dasjenige, was man als Offenbarungen kosmischer geistiger Wesenheiten erlebt, mit dem zusammen, was man innerhalb der physisch-sinnlichen Welt erlebt hat. Es ist hier so, als ob das Erleben im Geistigen neue Ahnungen gäbe an das, was man früher in der Sinneswelt durch seinen physischen Leib erlebt hat. Und man muß die volle Besonnenheit haben, diesen höheren Grad der übersinnlichen Erkenntnis, der etwas Überwältigendes hat, in derselben ruhigen Seelenverfassung zu erleben wie das Zusammenbringen einer neuen Wahrnehmung mit einer alten Erinnerung.

[ 18 ] Dieses Erleben durch Inspiration unterscheidet sich ganz wesentlich von demjenigen, was man früher hat haben können als bloße Imagination. Mit der Imagination lebt man in der ätherischen Welt. Man fühlt sich in dieser ätherischen Welt so lebend, wie man sich sonst in seinem physischen Leibe gefühlt hat. Aber man fühlt die ätherische Welt als eine Summe von allerdings mehr rhythmischen Vorgängen, als ein Vibrieren im Weltenäther, das man aber durchaus in Begriffen, in Ideen zu deuten in der Lage ist. Man fühlt eben im ätherisch-imaginativen Erleben ein Allgemeingeschehen, man fühlt übersinnliche, ätherische Tatsachen. In der Inspiration fühlt man nicht bloß solche ätherische übersinnliche Tatsachen, die ineinander übergehen, sich metamorphosieren, die auch alle möglichen Formen annehmen, sondern jetzt fühlt man durch die Inspiration, wie in dieser ätherischen wogenden Welt, in dieser rhythmisch vibrierenden Welt wie auf den Wellen eines ätherischen Weltenmeeres wirkliche Wesenheiten schweben und sich betätigen. Man fühlt so, was einen an die Sonne erinnert, was an den Mond, an die Planeten und Fixsterne erinnert und auch an die physischen Erdendinge erinnert, an Mineralien und Pflanzen, und das alles in dem Weltenäther drinnen.

[ 19 ] So fühlt man den astralischen Kosmos. Was man hier in der physisch-sinnlichen Welt nur seiner Außenseite nach hat, das erkennt man jetzt wieder in seinem geistigen Dasein, wesenhaft. Und man erlangt auch eine Anschauung von der inneren Wesenheit des menschlichen Organismus, sowohl der ganzen Form des menschlichen Organismus wie der Formen der einzelnen Organe, Lunge, Herz, Leber und so weiter. Denn alles, was dem menschlichen Organismus Form und Leben gibt, das rührt nicht bloß — das sieht man jetzt - von dem her, was draußen im physischen Kosmos um uns herum ist und tätig ist, sondern es rührt von dem her, was innerhalb dieses physischen Kosmos als geistige Wesenheiten — als Sonnenwesenheit, Mondwesenheit, als Tier- und Pflanzenwesenheiten — das physische Geschehen und das ätherische Geschehen durchseelt und durchgeistigt, und was dann so wirkt, daß es dem menschlichen Organismus Leben und Form gibt. Man begreift die Form und das Leben des physischen Organismus erst dann, wenn man zur Inspiration aufgestiegen ist.

[ 20 ] Was man da erlebt, das bleibt dem gewöhnlichen Bewußtsein vollständig verborgen. Das würde man mit dem gewöhnlichen Bewußtsein nur wahrnehmen können, wenn man nicht nur durch seine Augen sehen, mit seinen Ohren hören, mit seinem Geschmacksorgan schmecken könnte, sondern wenn der Atmungsprozeß, das Ein- und Ausatmen, ein Wahrnehmungsvorgang wäre, wenn wir im Ein- und Ausströmen des Atems so etwas hätten wie einen Wahrnehmungsvorgang, in dem wir innerlich im ganzen Organismus das Ein- und Ausströmen der Atemluft erleben würden. Weil das so ist, hat eine gewisse orientalische Schule, die Jogaschule, das Atmen zu einem Erkenntnisprozeßß umgebildet, in einen Wahrnehmungsprozeß metamorphosiert. Dadurch, daß die Jogaphilosophie das Atmen zu einem bewußten, wenn auch halb träumerischen Erkenntnisprozeß umbildet, also im Atmungsprozeß etwas erleben will, wie wir es im Sehen und Hören erleben, dadurch bildet sie in der Tat eine Kosmologie aus, eine Einsicht, wie die geistigen Wesenheiten des Kosmos in den Menschen hereinwirken, und wie sich der Mensch als ein Glied des geistigen Kosmos erlebt. Aber solche Jogavorschriften auszuüben, widerspricht derjenigen Form der menschlichen Organisation, welche die abendländische Menschheit in der Gegenwart angenommen hat. Solche Jogaübungen waren der menschlichen Organisation nur in einem älteren Zeitabschnitt möglich, und was heute Jogis ausführen, ist im Grunde genommen schon in der Dekadenz.

[ 21 ] Für einen ganz bestimmten, ich möchte sagen mittleren Zeitraum der Erdenmenschheitsentwickelung war es sozusagen der menschlichen Organisation angemessen, durch solche Jogaübungen den Atmungsprozeß zu einem Bewußtseins-, Erkenntnisprozeß zu machen und auf diese Art eine traumhafte, aber immerhin geltende Kosmologie auszubilden. Was in jener Zeitepoche für die damals gebildete, im damaligen Sinne wissenschaftliche Menschheit zu einer richtigen Kosmologie geführt hat, das muß auf einer höheren Stufe von dem gegenwärtigen Menschen mit seiner körperlichen und seelischen Verfassung wiederum erreicht werden, aber nicht in jenem halb träumerischen, halb unbewußten Zustande wie damals, sondern in vollbewußter Art, wie ich es beschrieben habe, als ich über die Inspiration sprach. Würde der abendländische Mensch Jogaübungen ausführen, so würde er unter allen Umständen — eben wegen seiner ganz anderen Organisation — mit solchen Atmungsübungen seine physische und seine ätherische Organisation nicht unberührt lassen, sondern verändern. Und in seinen Erkenntnisprozeß träte das hinein, was aus seinem physischen und ätherischen Organismus käme und was sich als ein Unobjektives in die Kosmologie hineinmischen würde. Aber geradeso wie man als Philosoph die allererste Kindheit in das Seelenleben wiederum heraufholen muß, aber sie vollbewußt durchschauen muß, so muß man jene Seelenverfassung, die für die Menschheit in bezug auf Kosmologie geltend war, als das Jogasystem sich anwenden ließ, wieder in das Seelenleben heraufrufen, aber man muß sie in voller Besonnenheit erleben, im Vollbewußtsein, in einem höheren Wachen, als das gewöhnliche Wachen ist.

[ 22 ] So kann man also sagen: Der moderne Philosoph muß im vollerwachten Zustande die kindliche Seelenverfassung des einzelnen Menschen wieder heraufrufen in seine Seelenverfassung, und der Kosmologe im modernen Sinne muß die Seelenverfassung einer mittleren Epoche der Erdenmenschheitsentwickelung wieder heraufrufen, aber jetzt wiederum im vollbewußten Zustande. Einen individuellen Seelenzustand muß zur Vollbewußtheit bringen der moderne Philosoph. Ein Seelenzustand, der einmal bei den Kosmologen einer früheren Menschheit da war, er muß in vollbewußter Art heraufgerufen werden von dem modernen Kosmologen. Kind werden in vollbewußtem Zustande, bedeutet Philosoph sein. Jogamensch, wie er einmal im Verlaufe der ganzen Menschheitsentwickelung in einem mittleren Zeitraum leben konnte, das Wiederheraufrufen dieses Zustandes und dessen Verwandlung in Vollbewußtheit, bedeutet im heutigen Sinne Kosmologe werden.

[ 23 ] Was es bedeutet, religiöser Mensch zu sein, möchte ich im letzten Teile schildern.


[ 24 ] Ich habe gestern geschildert, wie die dritte Stufe der übersinnlichen Erkenntnis, die wahre Intuition, durch Willensübungen zu erreichen ist, durch solche Willensübungen, die Sie im genaueren nachlesen können in den gestern genannten Schriften, und die auch noch im einzelnen in den nächsten Tagen geschildert werden sollen. Hier wird der Mensch in eine Seelenverfassung gebracht, die als traumhafter Seelenzustand bei jener Menschheit vorhanden war, die als erste, als Urmenschheit, auf unserer Erde im Beginne der Menschheitsentwickelung lebte. Nur war bei dieser Urmenschheit eine traumhafte, eine halb unbewußte, instinktive Intuition vorhanden.

[ 25 ] Diese Intuition muß der moderne Erkenner des religiösen Lebens wiederum zur Vollbewußtheit bringen. Die mehr instinktive Intuition der Urmenschheit tritt allerdings wie ein Nachklang noch bei einzelnen Menschen der Gegenwart auf, die das ausleben, was sie instinktiv-intuitiv in ihrer Umgebung als geistige Kräfte wahrnehmen, mit denen sie wie in der Außenwelt leben. Sie verwenden diese Intuitionen, die Nachklänge der traumhaften Intuitionen der Urmenschheit sind, im dichterischen, im künstlerischen Schaffen. Diese Intuitionen spielen auch eine Rolle bei dem, was erste wissenschaftliche Einfälle sind; sie spielen im heutigen Phantasieleben der Menschheit eine außerordentlich große Rolle.

[ 26 ] Was hier als die wahre, vollbewußte Intuition beschrieben wird und was auf die gestern dargestellte Weise erreicht wird, ist etwas ganz anderes. Der Urmensch hatte ja eine ganz andere Seelenverfassung als der moderne Mensch. Er lebte gewissermaßen in der ganzen Außenwelt, in Wolken und Nebel, in Sternen, Sonne und Mond, in der Pflanzenwelt wie im Tierreich; er lebte in alledem fast mit derselben Intensität, wie er in seinem eigenen Leibe sich lebend fühlte. Es ist außerordentlich schwierig, diese Seelenverfassung der Urmenschheit heute wieder für das gewöhnliche Bewußtsein anschaulich zu machen. Aber alles, was äußerlich historisch erkannt werden kann, weist uns zurück auf eine solche Seelenverfassung der Urmenschheit. Sie war dadurch begründet, daß der Urmensch nun nicht eigentlich seine körperlichen Zustände so im Unbewußten liegen hatte wie wir modernen Menschen. Wir modernen Menschen leben nicht mehr mit unserer Ernährung, mit unserem Wachstum, mit den Vorgängen in unserem physischen Organismus. Ausgebreitet über dieses Erleben, das ganz im Unbewußten verbleibt, webt das mehr oder weniger bewußte Seelenleben in Wollen und Fühlen oder das ganz bewußte Seelenleben im Vorstellen. Aber unter dem, was wir da unmittelbar erleben als Vorstellen, Fühlen und Wollen, ist dasjenige, was der menschliche physische Organismus vollbringt und was dem gewöhnlichen Bewußtsein ganz unbewußt bleibt.

[ 27 ] Beim Urmenschen war das wesentlich anders. Er erlebte als Kind nicht solche deutlichen Vorstellungen wie wir. Sein Vorstellen war vielfach fast träumerisch, und erst recht im Unbestimmten verschwimmend war sein Gefühlsleben, wenn auch vehement. Das Gefühlsleben der Seele war viel ähnlicher einem körperlichen Schmerz oder einer körperlichen Lust, als es heute beim modernen Menschen der Fall ist. Dafür aber fühlte es der Urmensch in der Kindheit, wie er wuchs. Er fühlte sein Wachsen als Leibes- und Seelenleben, und er fühlte noch als Erwachsener, wie die Nahrungsmittel in ihm ihre Wege im Stoffwechsel nehmen, wie das Blut zirkuliert und den Nahrungssaft durch den Organismus trägt. Wer mit einer Organisation ausgerüstet ist, wie ich sie gestern in ihrem Werden geschildert habe, kann auch heute noch eine Anschauung, wenn auch auf einer niederen Stufe, von diesem körperlichen Erleben des Urmenschen haben, wenn er beobachtet, wie, nachdem sie gegrast haben, Kühe liegen, die verdauen, die den Stoffwechsel in seiner besonderen Regsamkeit erleben. Es ist ein körperlich-seelisches Leben in diesen Wesen, das geradezu wie das Hineinschwingen und innerliche Aufleuchten von kosmischen Vorgängen erscheint. Sie erleben ein innerliches Wohlgefühl im Verdauen, im Ernähren, im Herumtragen der Nahrungsstoffe durch die Blutzirkulation, und man braucht nicht einmal Hellseher zu sein, um es der ganzen äußeren Verfassung, der Geste dieser Tiere anzusehen, wie sie mit ihrem Tierbewußtsein ihre Verdauung verfolgen.

[ 28 ] So verfolgte der Urmensch, als er in die Erdentwickelung eintrat, seine physischen Prozesse, die unmittelbar vereinheitlicht waren, eine Einheit bildeten mit den seelischen Prozessen. Dadurch, daß er sein eigenes physisches Innere so erlebte, konnte der Urmensch auch die Außenwelt fast ebenso intensiv körperlich-seelisch erleben, wie er sich, wenn ich mich so ausdrücken darf, in seiner Lunge, in seinem Herzen, in den Vorgängen des Magens, der Leber und so weiter fühlte. So fühlte er sich in dem zuckenden Blitze, in dem rollenden Donner, in der sich verwandelnden Wolke, in dem sich verändernden Mond. Er lebte da die Zeiträume mit, das Wachsen des Mondes, so wie er die Vorgänge seiner Verdauung erlebte. Es war ihm dieses Äußere fast so ein Inneres wie sein eigenes Innere. Und das, was man innerlich erlebte, war ihm so wie das, was er im dahinfließenden Strome und so weiter erlebte. Das Wellenspiel des Stromes war ihm ein innerlicher Vorgang, den er miterlebte, in den er untertauchte, wie er in seine eigene Blutzirkulation untertauchte.

[ 29 ] So lebte sich der Urmensch in die Außenwelt hinein, daß ihm die Außenwelt ebenso erscheinen mußte - sie ist Ja auch so — wie das eigene Innere. Man nennt das heute Animismus. Man mißversteht aber damit heute vollständig, was da eigentlich zugrundeliegt, indem man den Animismus so ansieht, als ob der Mensch das, was er in sich erlebte, in die Außenwelt hinausprojiziert hätte. Was er in der Außenwelt erlebte, das war eine ganz elementare Tatsache seines Bewußtseins, so selbstverständlich, wie uns die Bedeutung der Farben- und Tonerscheinungen ist. Man darf nicht annehmen, daß der Urmensch in einer besonders phantasievollen Weise dasjenige in die Außenwelt hineingeträumt hat, was uns von ihm als Bewußtseinsinhalte berichtet wird. Er nahm es wirklich wahr in einer so selbstverständlichen Weise, wie wir es heute tun. Die sinnliche Anschauung ist nur ein Umwandlungsprodukt dieser ursprünglichen Anschauung des Urmenschen, der tatsächlich in der Außenwelt das wahrnahm, was im ätherischen, im astralischen Kosmos diejenigen Wesenheiten vollbringen, die den Kosmos in Tätigkeit, schaffend, erhalten. Das nahm er wahr, wenn auch wie im Träumen, ganz dumpf, aber er nahm es wahr, und dieses Wahrnehmen war zugleich der Inhalt seines religiösen Bewußtseins. Der Urmensch hatte eine gewisse Seelenverfassung gegenüber der Umwelt, aber diese Seelenverfassung steigerte sich so, daß er im ganzen ihn umgebenden Kosmos zugleich die geistigen Wesenheiten wahrnahm, mit denen er sein eigenes Menschenwesen verwandt fühlte. Für ihn war in seiner Anschauung die Verbindung gegeben, die wir in abgeleiteten Formen in unserem religiösen Bewußtsein haben. Für ihn war das religiöse Bewußtsein nur die höhere Stufe seines primitiven Erkennens.

[ 30 ] Wenn man ein neues religiöses Bewußtsein auf wahrer Erkenntnis begründen will, so kann man auch nicht anders, als sich wieder in diese Seelenverfassung der Urmenschheit zurückzuversetzen. Nur darf sie beim modernen Menschen nicht traumhaft, nicht halbbewußt sein, sondern sie muß wacher sein als das gewöhnliche Bewußtsein, aufgewacht, so wie ich es für das Erringen der wahren Intuition geschildert habe, wo wir in der Tat die Fähigkeit erringen, mit unserem eigenen Ich aus uns herauszugehen und in die anderen geistigen Wesenheiten des Kosmos so unterzutauchen und so mit ihnen zu leben, wie wir im physischen Erdenleben in unserem physischen Organismus leben. Wir tauchen im Erdenleben unter in den physischen Organismus; wir tauchen in der wahren intuitiven Erkenntnis mit unserem Ich unter in die geistigen Wesenheiten des Kosmos. Wir leben mit ihnen und erringen uns dadurch die Verbindung unseres Ich mit der Welt, der eigentlich dieses Ich angehört. Denn dieses Ich ist Geistwesen wie die anderen Geistwesen, auf die ich eben hindeutete, und wir erringen auf unmittelbare Weise die Verbindung mit den Geistern, zu denen wir selbst gehören, durch ein religiöses Bewußtsein. Ein dumpfes, instinktives religiöses Bewußtsein war dem Urmenschen gegeben. Was des Urmenschen Seelenverfassung war, das müssen wir wieder heraufholen und in Vollbewußtheit erleben. Dann werden wir eine religiöse Erkenntnis, eine Erkenntnisreligion für den modernen Menschen gewinnen.

[ 31 ] Wie wir die Seelenverfassung der Kindheit wieder heraufholen müssen und in Vollbewußtheit tauchen müssen, wenn wir moderner Philosoph werden wollen, wie wir die Seelenverfassung der Menschheit einer mittleren Epoche, die den Atmungsprozeß in traumhafter Art zu einem wahrnehmenden Erkenntnisprozeß machen konnte, wie wir diese Seelenverfassung wieder heraufheben in unsere eigene und in Vollbewußtheit tauchen müssen, um im modernen Sinne Kosmologen zu werden, so müssen wir auch die Seelenverfassung des Urmenschen in bezug auf sein Verhältnis zur Außenwelt wieder in uns heraufholen und in Vollbewußtheit tauchen, damit wir zu einer Erkenntnisreligion im modernen Sinne des Wortes kommen können. Die Seelenverfassung der Kindheit in Vollbewußtheit wieder zu erleben, ist die Voraussetzung wirklicher moderner Philosophie. Eine mittlere Menschheitsepoche, in welcher der Atmungsvorgang zu einem Wahrnehmungsprozeß werden konnte, in Vollbewußtheit wieder in unserem Seelenleben zu erleben, ist die Voraussetzung der modernen Kosmologie. Und die Seelenverfassung gar der Urmenschheit — der ersten Menschheit auf dieser Erde, die noch mit den Göttern in unmittelbarer Verbindung stand — wieder in die gegenwärtige Seelenstimmung des modernen Menschen heraufzuheben, sie darin regsam zu machen und in Vollbewußtheit zu tauchen, das ist die Voraussetzung einer Erkenntnisreligion für den modernen Menschen.

Imaginative, Inspired, and Intuitive Methods of Knowledge

[ 1 ] Through meditation exercises designed to lead to imaginative knowledge, the entire inner life of the human soul is transformed. Likewise, the relationship between the human soul and the surrounding world is transformed. The point is that meditation, in the sense in which it has been meant in the last few lectures here, consists in concentrating all the soul forces on a specific, easily comprehensible complex of ideas. It is important to bear this in mind: an easily comprehensible complex of ideas, one to which the human spirit and soul can devote all their attention in the immediate present, so that while the soul is resting on this complex of ideas, nothing flows into it from subconscious or unconscious soul impressions or from memories.

[ 2 ] If imaginative knowledge is to be brought about in the right way, one must, when meditating, have the whole complex of ideas to which one is devoting all one's soul forces before one's mind, as if it were a mathematical problem, so that nothing of emotional ideas or ideas dominated by the will can intrude into the meditation. When you devote yourself to a mathematical problem, you know at every moment that your soul activity remains fixed on what you have immediately before your mind's eye. You know that nothing emotional, nothing sentimental, no reminiscences from past life must enter into what you imagine and what leads to a judgment on the problem in question. One must also be in this state of mind when meditating correctly.

[ 3 ] Then it is best to devote oneself to a complex of ideas that is completely new to you, that you know you have certainly never thought of before. For if one were simply to bring something up from memory, one would have no way of knowing what unconscious, emotional impulses were at play. It is therefore extremely beneficial for the meditator to seek the advice of an experienced spiritual researcher, for they will see to it that the meditator has a content of imagination that they certainly cannot have thought of before, so that what is now meditated upon enters consciousness for the first time, nothing from memory or instinct can play a part, and only the spiritual-soul aspect is engaged in this meditation.

[ 4 ] If such meditation, which need only be brief each day, is repeated again and again, a state of mind finally comes about in which the person feels very clearly: Now you are living in an inner activity that has detached itself from the physical body; now you are living in an activity that is different from when you trigger your thinking, feeling, or volitional activity within the physical body. What strikes one particularly here is that one clearly feels that one is living in a world separate from physical corporeality. One gradually lives one's way into the etheric world, and one feels this in that one's own organism, the physical organism, takes on the character of a relative objectivity. One looks, as it were, from outside at this physical organism, just as one otherwise looks from within this physical organism at external objects. But what shows itself in inner experience, that meditation has been successful, is that thoughts become, as it were, denser, that they do not only have the character they otherwise have, namely that of the abstract, but that one experiences something in the thoughts that is similar to the forces of growth that have made one from a small child into an adult, or the forces that are active in one every day when the metabolism supplies the body.

[ 5 ] Thinking takes on a real character. And precisely because thinking takes on a real character, so that one now feels oneself in thinking as one used to feel in one's growth processes or in one's life processes, it is precisely for this reason that this imaginative thinking must be acquired in the manner just described. For if it had been acquired in such a way that the unconscious, perhaps even the physical, had played a part in meditation, then those forces, those realities that one now experiences in supersensible thinking would also play back into the physical and etheric human organism. They would unite there with the forces of growth and nutrition, and by remaining in such real thinking, one would change one's physical and etheric organism. But this must not happen under any circumstances! All activity carried out with the aim of achieving this imaginative knowledge, all these forces must be applied solely to the relationship between the human being and their environment, and they must not interfere in any way with the physical or etheric organism. These two must remain completely unchanged, so that when a person acquires this ability by, as it were, floating with their thinking in the etheric world, they look back with their thinking to their unchanged physical body. It has remained as it was; this etheric thinking does not interfere with it.

[ 6 ] With this etheric thinking, one feels completely outside one's physical body, but this standing outside must always be able to be alternated by free will with standing completely inside the physical organism. Those who have brought about imaginative knowledge in the right way through meditation must be able to be in this etheric thinking at one moment, which is experienced inwardly as a process of growth and nourishment and feels completely real inwardly, and in the next moment, when this thinking disappears, they must be able to return to their physical body and see with their eyes as they usually do, hear with their ears as they usually do, and feel with their senses as they usually do. This completely free and arbitrary floating back and forth between being in the physical body and outside it in the ether must always be possible. Then true imaginative thinking has been achieved. I will explain how this works in the second part of the lecture.


[ 7 ] For someone who wants to become a spiritual researcher, it is necessary to undergo a wide variety of exercises in a systematic manner over a long period of time. Through what I have just outlined in principle, however, one will at least come to experience etheric thinking to such an extent that one can verify the statements made by a spiritual researcher, although this verification is also entirely possible through ordinary common sense, provided one is sufficiently open-minded and unprejudiced.

[ 8 ] If meditation is to be successful, it must be supported by certain other soul exercises. Above all, soul qualities such as strength of character, inner truthfulness, a certain peace of mind, and above all complete prudence must be developed more and more. This must be repeated again and again: a prudence that allows both the meditation exercises themselves and everything that is undertaken as precise clairvoyance in their wake to be performed in such a state of mind and disposition as one is in when doing mathematics. If one habitually possesses such qualities as strength of character, inner truthfulness, prudence, and a certain peace of mind, then the meditation process, when repeated over and over again — for some it may take only a few weeks, depending on their aptitude, for some it may take years — to impress its results upon the entire physical and etheric human organism, so that the human being truly attains such inner activity in imaginative cognition as he otherwise has in an activity through his physical body in the sensory perception of the world and in thinking through the body.

[ 9 ] Once a person has attained such imaginative knowledge, they are initially able to view their own life course, from childhood to the present moment, as a unity, as a tableau of time. They have before them a continuously moving, inner becoming as their own life course. However, when one now looks at this life course through imaginative cognition, it is not the same as what one otherwise has before one as a memory of life. What one now has before one is as real as the forces of growth and life that drive the entire soul configuration out of the body of the small child and then, in the further course of life, drive thinking and so on. Everything that is worked out internally, everything that is the development of the etheric organism of the human being in the course of life, is surveyed. From what one surveys in this way, and which is much more real than the tableau of memories, the memories that enter ordinary consciousness are only like a kind of reflection, like a surface wave thrown up by deep processes into which one now penetrates, deep processes of life, ethereal processes that otherwise do not enter consciousness at all, but shape us, form us, and allow us to become alive from our birth to the present moment.

[ 10 ] These facts, these processes appear before the imaginative consciousness. This gives human beings a real self-knowledge, initially of their earthly life. How we arrive at self-knowledge of extraterrestrial life will become clear to us in the next few days. For the first step in supersensible knowledge actually consists in our own etheric life, as we have lived it from childhood to the present moment, appearing to us in its supersensible character. Through this, one learns to understand oneself properly, and what one experiences in this way is reflected back through one's own physical and etheric organism in such a way that, in what one experiences in this way as one's own etheric processes, one has something that shows one how the entire etheric cosmos lives out in the individual human being, how the outer etheric world I would say, continues to undulate and vibrate in the etheric organism of the human being.

[ 11 ] Now one can say that what one experiences in this way can be clothed in linguistic-conceptual form, and from the imaginative experience of the world in the etheric human being, a true philosophy can arise. But what one experiences in this way remains completely unconscious to ordinary consciousness. Only the very young child, before it has learned to speak, is fully engaged in this activity, into which the human being enters through imaginative cognition. For as it learns to speak, as language develops in the soul life, those forces are separated from the general forces of growth and other life forces which are then experienced as abstract thinking. The child does not yet have this abstract thinking. The metamorphosis of a part of the forces of growth and life into thinking forces has not yet taken place. Therefore, the child is in an activity toward the cosmos in which one feels transported back by imaginative cognition, except that the child experiences it unconsciously. The imaginative thinker experiences it fully consciously in clear deliberation.

[ 12 ] For people who have not attained imaginative thinking, it is impossible to grasp what is happening between the human etheric organism and the etheric in the cosmos. Children cannot see it, even though they experience it directly, because they do not yet have abstract thinking; the human being with ordinary consciousness cannot see it because he has not yet deepened his abstract thinking through meditation. If he deepens it through meditation, then he sees, fully conscious, the interaction of the etheric human organism with the etheric in the cosmos, in which the very small child still lives undivided. And so one would like to utter the paradoxical sentence: The only true philosopher is the mature human being who can once again become like a very small child in his soul state, but who has acquired the gift of experiencing this soul state of the small child in a more awake state than the wakefulness of ordinary consciousness, and in turn to bring back into his entire soul life what he was as a very small child before he passed on to abstract thinking through language. — And to survey what one experiences in this way with full consciousness is what gives the philosopher of modern times. The philosopher of modern times lives in the — fully conscious — state of the very small child before it has learned to speak.

[ 13 ] This is the paradox which, I think, can make it particularly clear how the human soul will actually rise within modern spiritual life to a real, genuine philosophical state of mind.


[ 14 ] For complete supersensible knowledge, it is necessary to extend meditative exercises to that which can lead to inspiration. This is achieved not only by practicing the resting of the soul on complexes of ideas, as has been described above, but also—as has already been mentioned in principle—by removing from consciousness those images that have entered consciousness through meditation or as a result of meditation. Just as one has brought forth the images of imaginative cognition through completely free will, one must also be able to remove these images from consciousness, from the life of the soul. It takes greater energy of the soul to remove images that arise either through meditative life or as a result of it than it does to remove ideas that have entered consciousness either from memory or from ordinary sensory perception. It takes more strength to remove meditative ideas and imaginative images from consciousness than it does to remove ordinary ideas. But this greater strength, which the soul must apply, is necessary for progress in supersensible knowledge.

[ 15 ] This power is attained by striving more and more, when imaginative images have arisen, to free the consciousness of them and not allow anything else to enter consciousness. This brings about what can be called mere waking, without any soul content being present. This mere waking then leads to inspiration. For when the soul has thus arrived at empty consciousness through the powerful force of its self-liberation from imaginative images, the spiritual contents of the cosmos stream into this empty but awake soul. Then, little by little, one has before oneself and around oneself a spiritual cosmos, just as one has a physical-sensory cosmos around oneself as a sensory human being in ordinary consciousness.

[ 16 ] What one now experiences in the spiritual cosmos presents itself in such a way that it refers back to what one has experienced in the sensory world. In the sensory world, one has experienced the sun, moon, planets, fixed stars, and other realities of the physical-sensory world. Now, by being able to perceive the spiritual cosmos through the emptied consciousness, by undergoing inspiration, one experiences the revelation of the spiritual being of the sun, the revelations of the spiritual being of the moon, of the spiritual being of the planets and of the fixed stars. And again, it must be so that human beings, in their free will, can relate what they experience in the spiritual as the cosmos back to what they have experienced through their physical body as the physical-sensory cosmos. One must be able to say: I am now experiencing a spiritual essence that is revealing itself; I must relate this as the spirit of the sun to what I experience in the physical-sensory world as the physical-sensory sun; and I experience a spiritual-soul being that reveals itself, and I must be able to relate this as the spiritual being of the moon to what I experience in the physical-sensory world as the moon, and so on.

[ 17 ] Again, human beings must be able to move freely back and forth, but while being simultaneously in the spiritual world and in the physical-sensory world. He must be able to move freely with his soul life between the spiritual revelations of the cosmos and between what he is accustomed to experiencing as physical-sensory revelations within physical earthly life. If one relates the spiritual aspect of the sun to the physical aspect of the sun, the spiritual aspect of the moon to the physical aspect of the moon, and so on, this is a similar soul process to that which occurs when one has a new perception and remembers something one has experienced before. Just as one brings something that one encounters in a new perception together with what one has already experienced in order to clarify it, so in a truly free, inspired life one brings together what one experiences as revelations of cosmic spiritual beings with what one has experienced within the physical-sensory world. It is as if the experience in the spiritual realm gives new insights into what one has previously experienced in the sensory world through one's physical body. And one must have the full prudence to experience this higher degree of supersensible knowledge, which has something overwhelming about it, in the same calm state of mind as when bringing a new perception together with an old memory.

[ 18 ] This experience through inspiration differs quite essentially from what one could have had previously as mere imagination. With imagination, one lives in the etheric world. One feels as alive in this etheric world as one otherwise felt in one's physical body. But you feel the ethereal world as a sum of more rhythmic processes, as a vibration in the world ether, which you are nevertheless able to interpret in terms of concepts and ideas. In ethereal-imaginative experience, you feel a general happening; you feel supersensible, ethereal facts. In inspiration, one does not merely feel such ethereal, supersensible facts that merge into one another, metamorphose, and take on all kinds of forms, but now, through inspiration, one feels how, in this ethereal, undulating world, in this rhythmically vibrating world, as if on the waves of an ethereal world ocean, real beings float and are active. One feels what reminds one of the sun, what reminds one of the moon, the planets, and the fixed stars, and also what reminds one of physical earthly things, minerals, and plants, and all of this within the world ether.

[ 19 ] This is how one feels the astral cosmos. What we perceive here in the physical, sensory world only from the outside, we now recognize again in its spiritual existence, in its essence. And we also gain an insight into the inner essence of the human organism, both the whole form of the human organism and the forms of the individual organs, the lungs, the heart, the liver, and so on. For everything that gives the human organism form and life does not merely come from what is outside us in the physical cosmos and is active there, as we now see, but comes from what is within this physical cosmos as spiritual beings — as sun beings, moon beings, animal and plant beings — and then acts in such a way that it gives the human organism life and form. One can only understand the form and life of the physical organism when one has risen to inspiration.

[ 20 ] What one experiences there remains completely hidden from ordinary consciousness. One would only be able to perceive this with ordinary consciousness if one could not only see with one's eyes, hear with one's ears, and taste with one's taste buds, but if the process of breathing, inhaling and exhaling, were a process of perception, if we had something like a process of perception in the inhaling and exhaling of the breath, in which we would experience the inhaling and exhaling of the breath internally in the whole organism. Because this is so, a certain Eastern school, the yoga school, has transformed breathing into a process of cognition, metamorphosed it into a process of perception. By transforming breathing into a conscious, albeit semi-dreamlike process of cognition, i.e., by seeking to experience something in the breathing process that we experience in seeing and hearing, it actually forms a cosmology, an insight into how the spiritual entities of the cosmos work within human beings and how human beings experience themselves as part of the spiritual cosmos. But practicing such yoga rules contradicts the form of human organization that Western humanity has adopted in the present. Such yoga exercises were only possible for the human organization in an earlier period, and what yogis do today is basically already in decline.

[ 21 ] For a very specific, I would say middle period of human development on Earth, it was, so to speak, appropriate for human organization to use such yoga exercises to transform the breathing process into a process of consciousness and cognition, and in this way to develop a dreamlike but nevertheless valid cosmology. What led to a correct cosmology for the educated, scientific humanity of that time must be achieved again at a higher level by the present human being with his physical and mental constitution, but not in that half-dreamy, half-unconscious state as then, but in a fully conscious manner, as I described when I spoke about inspiration. If Western man were to practice yoga, he would, under all circumstances — precisely because of his completely different constitution — not leave his physical and etheric constitution untouched by such breathing exercises, but would change it. And what would enter into his process of cognition would be what came from his physical and etheric organism and would interfere with cosmology as something non-objective. But just as philosophers must bring back the earliest childhood into the life of the soul, but must see through it fully consciously, so must we bring back into the life of the soul that state of mind which was valid for humanity in relation to cosmology and which could be applied as the yoga system, but one must experience it in full deliberation, in full consciousness, in a higher state of wakefulness than ordinary wakefulness.

[ 22 ] So one can say: The modern philosopher must, in a fully awake state, bring back into his soul the childlike state of mind of the individual human being, and the cosmologist in the modern sense must bring back the state of mind of a middle epoch of the development of humanity on Earth, but now again in a fully conscious state. The modern philosopher must bring an individual state of soul to full consciousness. A state of soul that once existed among the cosmologists of an earlier humanity must be evoked in a fully conscious manner by the modern cosmologist. To become a child in a fully conscious state means to be a philosopher. Yogis, who were once able to live in a middle period of human development, are now becoming cosmologists in the modern sense by reviving this state and transforming it into full consciousness.

[ 23 ] What it means to be a religious person, I would like to describe in the last part.


[ 24 ] Yesterday I described how the third stage of supersensible knowledge, true intuition, can be attained through exercises of the will, exercises which you can read about in more detail in the writings mentioned yesterday and which will also be described in detail in the next few days. Here, the human being is brought into a state of mind that existed as a dreamlike state of soul among those human beings who were the first, the original human beings, to live on our earth at the beginning of human evolution. Only, among these original human beings, there was a dreamlike, semi-unconscious, instinctive intuition.

[ 25 ] The modern seeker of religious life must bring this intuition back to full consciousness. The more instinctive intuition of primitive humanity still appears as an echo in individual people of the present day who live out what they instinctively and intuitively perceive in their environment as spiritual forces with which they live as in the external world. They use these intuitions, which are echoes of the dreamlike intuitions of primitive humanity, in poetic and artistic creation. These intuitions also play a role in what are the first scientific ideas; they play an extraordinarily important role in the imaginative life of humanity today.

[ 26 ] What is described here as true, fully conscious intuition and what is achieved in the manner described yesterday is something quite different. Primitive man had a completely different state of mind than modern man. He lived, as it were, in the entire outer world, in clouds and mist, in stars, sun, and moon, in the plant world as in the animal kingdom; he lived in all of this with almost the same intensity as he felt himself alive in his own body. It is extremely difficult to make this state of mind of primitive humanity vivid again for the ordinary consciousness today. But everything that can be recognized externally in history points us back to such a state of mind of primitive humanity. It was based on the fact that primitive man did not actually have his physical states lying in the unconscious as we modern humans do. We modern human beings no longer live with our nutrition, our growth, the processes in our physical organism. Spread out over this experience, which remains entirely in the unconscious, the more or less conscious soul life weaves in willing and feeling, or the entirely conscious soul life in imagining. But beneath what we experience directly as imagination, feeling, and will is that which the human physical organism accomplishes and which remains completely unconscious to ordinary consciousness.

[ 27 ] This was significantly different for primitive humans. As children, they did not have such clear ideas as we do. Their imaginations were often almost dreamlike, and their emotional life was even more vague, albeit vehement. The emotional life of the soul was much more similar to physical pain or physical pleasure than is the case with modern humans today. But primitive man felt this in childhood as he grew up. He felt his growth as physical and spiritual life, and even as an adult he still felt how food took its course in his metabolism, how the blood circulated and carried the nourishing juices through the organism. Anyone equipped with an organization such as I described yesterday in its development can still have a glimpse, albeit at a lower level, of this physical experience of primitive humans when they observe cows lying down after grazing, digesting, and experiencing metabolism in its particular activity. There is a physical and spiritual life in these beings that appears almost like the swinging in and inner illumination of cosmic processes. They experience an inner sense of well-being in digesting, in nourishing themselves, in carrying nutrients around through the blood circulation, and one does not even need to be clairvoyant to see this in the entire external constitution, in the gestures of these animals as they follow their digestion with their animal consciousness.

[ 28 ] Thus, when primitive man entered the earth's evolution, he followed his physical processes, which were immediately unified, forming a unity with the soul processes. By experiencing his own physical interior in this way, primitive man was able to experience the external world almost as intensely physically and soulfully as he felt, if I may express it thus, in his lungs, in his heart, in the processes of his stomach, liver, and so on. Thus he felt himself in the flashing lightning, in the rolling thunder, in the changing clouds, in the changing moon. He lived through the periods of time, the growth of the moon, just as he experienced the processes of his digestion. This external world was almost as much an internal world to him as his own inner world. And what he experienced internally was like what he experienced in the flowing stream and so on. The play of the waves in the stream was an internal process that he experienced, in which he immersed himself, just as he immersed himself in his own blood circulation.

[ 29 ] Thus, primitive man lived himself into the external world in such a way that the external world had to appear to him—and indeed it is so—as his own inner world. Today we call this animism. However, this completely misunderstands what actually lies at the basis of animism, in that it regards animism as if man projected what he experienced within himself onto the external world. What he experienced in the external world was a completely elementary fact of his consciousness, as self-evident as the meaning of colors and sounds is to us. One must not assume that primitive man dreamed into the external world in a particularly imaginative way what is reported to us as the contents of his consciousness. He really perceived it in as natural a way as we do today. Sensory perception is only a transformed product of this original perception of primitive man, who actually perceived in the external world what those beings accomplish in the etheric, astral cosmos, who keep the cosmos active, creative, and preserved. He perceived this, albeit as in a dream, very dimly, but he perceived it, and this perception was at the same time the content of his religious consciousness. Primitive man had a certain state of mind toward his environment, but this state of mind intensified to such an extent that he perceived in the entire cosmos surrounding him the spiritual beings with whom he felt related as his own human nature. For him, the connection that we have in derived forms in our religious consciousness was given in his view. For him, religious consciousness was only the higher stage of his primitive knowledge.

[ 30 ] If one wants to base a new religious consciousness on true knowledge, one cannot help but return to this state of mind of primitive humanity. However, in modern humans, it must not be dreamlike or semi-conscious, but must be more alert than ordinary consciousness, awakened, as I have described for the attainment of true intuition, where we actually gain the ability to go out of ourselves with our own I and to immerse ourselves in the other spiritual beings of the cosmos and live with them as we live in our physical organism in physical earthly life. In earthly life, we immerse ourselves in the physical organism; in true intuitive knowledge, we immerse ourselves with our ego in the spiritual beings of the cosmos. We live with them and thereby attain the connection of our ego with the world to which this ego actually belongs. For this ego is a spiritual being like the other spiritual beings I just referred to, and we attain direct connection with the spirits to whom we ourselves belong through religious consciousness. A dull, instinctive religious consciousness was given to primitive man. We must bring back what was the soul state of primitive man and experience it in full consciousness. Then we will gain a religious knowledge, a religion of knowledge for modern man.

[ 31 ] Just as we must bring back the soul state of childhood and immerse ourselves in full consciousness if we want to become modern philosophers, just as we must bring back the soul state of humanity in a middle epoch, which was able to transform the breathing process into a dreamlike process of perception, how we must raise this state of mind again into our own and immerse ourselves in full consciousness in order to become cosmologists in the modern sense, so too must we raise the state of mind of the first human being in relation to his relationship with the outside world and immerse ourselves in full consciousness so that we can arrive at a religion of knowledge in the modern sense of the word. To experience the soul state of childhood in full consciousness is the prerequisite for true modern philosophy. To experience in full consciousness a middle epoch of humanity in which the breathing process could become a process of perception is the prerequisite for modern cosmology. And to raise the soul state of early humanity — the first humanity on this earth, which was still in direct contact with the gods — back into the present soul mood of modern humans, to make it active there and to immerse it in full consciousness, that is the prerequisite for a religion of knowledge for modern humans.