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Man's Being, His Destiny and World Evolution
GA 226

18 May 1923, Oslo

3. Our Experiences at Night, Life after Death

Yesterday we had to speak of the path pursued by man between death and a new birth; and the whole gist of my remarks will have shown you that every night during sleep we must return to the starting-point of our earth-life.

We can indeed gain insight into these significant matters if we realize that on sinking into slumber we do not stand still at the date reached in the course of our earthly existence (as was already explained in the previous lectures), but that we actually go back to our starting-point. Every time, during sleep, we are carried back to our childhood, and even to the state before our childhood, before our arrival on earth. Hence, while we are asleep, our ego and our astral body return to the spiritual world, to the world of our origin which we left in order to become earth men.

At this point of our discourse, it becomes necessary to let pass before our soul in greater detail what the human being undergoes while asleep; undergoes unconsciously, but, nonetheless, most vividly.

The duration of our sleep does not really matter. Although it is difficult for our ordinary consciousness to conceive of the fact that time and space conditions are utterly different in the spiritual world, we must learn to form conceptions of such a kind.

I have already said that the human being, when suddenly awakened after he has fallen asleep and hence lost consciousness, experiences during that brief moment whatever he would have experienced, had his sleep continued for a long time. In measuring the length of our sleep according to its physical duration, we take into account only our physical body and our etheric body. Utterly different time-conditions prevail for that which is undergone by our ego and astral body. Hence the things that I shall presently explain to you are valid for either a long or a short sleep.

When the human personality enters the realm of sleep with his soul, the first state experienced by him—all this takes place in the unconscious, yet with great vividness—engenders a feeling in him of dwelling, as it were, in a general world ether. (In speaking of feeling, I mean an unconscious feeling. It is impossible to express these matters otherwise than by terms used in ordinary conscious life.) The person feels himself, as it were, disseminated into the whole cosmos. We cease to have the definite perceptions, which formerly connected us with all the things surrounding us in our earthly existence. At first, we take part in the general weaving and surging of the cosmos. And this is accompanied by the feeling that our souls have their being in a bottomless element. Hence the soul, while existing in this bottomless element, has an ardent desire for divine support. Thus we experience every evening, when falling asleep, the religious need of having the whole world permeated by an all-encompassing divine-spiritual element. This is our real experience when falling asleep.

Our whole constitution as human beings enables us to transfer this desire for the divine into our waking life. Day in and day out, we are indebted to our nightly experiences for renewing our religious needs.

Thus only a contemplation of our entire being enables us to gain insight into the various life-experiences undergone by us. Fundamentally, we live very thoughtlessly if we take into account only the conscious life passed between morning and evening; for many night experiences are interwoven with this. The human being does not always realize whence he derives his living religious need. He derives it from the general experiences undergone by him every night just after having fallen asleep—and also, although perhaps less intensively, during an afternoon nap.

Then, in our sleep, another stage sets in—all this, as was said before, being passed through unconsciously, but nonetheless vividly. Now it does not seem to the sleeper that his soul is, as it were, disseminated into the general cosmos, but it seems as if the single parts of his entity were divided. Were our experiences to become conscious, we would feel as though we were being disjointed. And, from the bottom of our soul, an unconscious fear rises up. Every night, while asleep, we experience the fear of being divided up into the whole universe.

Now you might say: What does all this matter, as long as we know nothing about it? Well, it matters a great deal. I should like to explain, by means of a comparison, how much it matters.

Suppose that we become frightened in ordinary daily life. We turn pale. The emotion of fear is consciously felt by the soul. A definite change in our organism makes us turn pale. The blood streams back into the body's interior. This is an objective process. We can describe the emotion of fear in connection with an objective process taking place, in daily conscious life, within the physical body. What we experience in our soul is, as it were, a mirrored image reflecting this streaming away of the blood from the body's surface to its inner parts. Thus an objective process corresponds, in the waking state, to the emotion of fear. When we are asleep, a similar objective process, wholly independent of our consciousness, occurs in our astral body.

Anyone able to form imaginative and inspired conceptions will experience this objective process in the astral body as an emotion of fear. The objective element in fear, however, is actually experienced by man every night, because he feels himself being divided into parts inside his soul. And how is he being divided? Every night he is divided among the universe of stars. One part of his soul substance is striving towards Mercury, another part towards Jupiter, and so forth. Yet this process can only be correctly characterized by saying: During ordinary sleep, we do not actually penetrate the worlds of stars, as is the case on the path between death and a new birth. What we really undergo every night is not an actual division among the stars, but only among the counterparts of the stars which we carry within us during our entire earth life. While asleep, we are divided among the counterparts of Mercury, Venus, Moon, Sun, and so forth. Thus we are concerned here not with the original stars themselves, but with their counterparts in us.

This emotion of fear, experienced by us relatively soon after falling asleep, can be removed only from that human being who feels a genuine kinship to the Christ. At this point, we become aware how much the human being needs this kinship with the Christ. In speaking of this kinship, it is necessary to envisage man's evolution on earth. Mankind's evolution on earth can be comprehended only by someone having real insight into the significant turning point brought to human evolution by the Mystery of Golgotha. It is a fact that the human beings before the Mystery of Golgotha were different with regard to soul and spirit from the human beings after the Mystery of Golgotha had occurred on earth. This must be taken into account, if man's soul is to be viewed in its true light.

When the human beings who lived before the Mystery of Golgotha—and these human beings were actually we ourselves in a former life—fell asleep and experienced the fear of which I have just spoken, then the counterpart of the Christ in the world of stars existed for the human beings of that time as much as did the counterparts of the other heavenly bodies. And as the Christ approached the sleeping human being, He came as a helper to dissipate fear, to destroy fear. People of earlier ages, still gifted with instinctive clairvoyance, remembered after awaking, in a dream-like consciousness, that the Christ had been with them in their sleep. Only they did not call Him the Christ. They called Him the Sun-spirit. Yet these people, who lived before the Mystery of Golgotha, avowed from their innermost depth that the great Sun-spirit was also the great guide and helper of the human being, who approached him every night in sleep and relieved him of the fear of being disseminated into the universe. The Christ appeared as a spirit strengthening mankind and consolidating its inner life.

Who binds together man's forces during his life? asked the followers of ancient religions. It is the great Sun-spirit, who firmly binds together man's single elements and combines them into one personality. And this avowal was uttered by the followers of ancient religions, because their consciousness was pervaded by the memory that the Christ approached man every night.

We do not need to be amazed at these things. In those ancient times when the human being was still capable of instinctive clairvoyance, he could look back at significant moments of his life into the period passed through by him before his soul and spirit descended to earth and was clothed in a physical body. Thus it seemed quite natural to the human being that he could look upward into a pre-earthly existence.

But is it not a fact that—as we explained before—every period of sleep carries us back into pre-earthly existence, into an existence preceding the stage before we became a truly conscious child? This question must be answered in the affirmative. And just as human beings knew that they had been together, in their pre-earthly existence, with the exalted Sun-spirit who had given them the strength to pass through death as immortal beings, so they also consciously remembered after every sleep that the exalted Sun-spirit had stood at their side, helping them to become real human beings, integrated personalities.

The human soul, while acquainting itself with the world of planets, passes through this stage during sleep. It is as if the soul were first dispersed among the counterparts of the planets, and then united and held together by the Christ.

Consider that this whole soul-experience during sleep has changed, with regard to the human being, since the Mystery of Golgotha. For the Mystery of Golgotha has originated the unfolding of a vigorous human ego-consciousness. This ego-consciousness, pervading human culture only gradually after the Mystery of Golgotha, became especially apparent after the first third of the fifteenth century. And the same vigorous ego-consciousness, which enables the human being to place himself as a free, fully self-conscious being into the sense world, this same consciousness—as though trying to maintain equilibrium—also darkens his retrospect into pre-earthly existence; darkens his conscious memory of the helping Christ, Who stood at his side during sleep.

It is remarkable that, since the Mystery of Golgotha, human evolution has taken the following course: On the one hand, man acquired a vigorous ego-consciousness in his waking state; on the other hand, utter darkness gradually overlaid that which had formerly radiated out of sleep-consciousness. Therefore human beings are obliged, since the Mystery of Golgotha, to establish a conscious relationship to Christ Jesus while they are awake. They must acquire, in a conscious way, a comprehension of what the Mystery of Golgotha really signifies: That, by means of the Mystery of Golgotha, the exalted Sun-spirit, Christ, descended to earth, became a human being in the body of Jesus of Nazareth, passed through earth-life and death, and, after death, still taught His disciples who were permitted to behold Him in His etheric body after death.

Those personalities who acquire, in the time following the Mystery of Golgotha, a waking consciousness of their kinship with the Christ, and gain a living conception of what took place through the Mystery of Golgotha: to these the possibility will be given of being helped by the Christ impulse, as it is carried from their waking state into their sleep.

This shows us how differently human sleep was constituted before and after the Mystery of Golgotha. Before the Mystery of Golgotha, the Christ invariably appeared as Helper while the human being slept. Man could remember even after awaking that the Christ had been with him during his sleep. After the Mystery of Golgotha, however, he would be utterly bereft of the Christ's help, if he were not to establish a conscious relation with the Christ during the day while awake and carry its echo, its after-effect, into his sleep. Only in this way can the Christ help him to maintain his personality while asleep.

What the human being had received unconsciously from the wide heavenly reaches before the Mystery of Golgotha: the help of the Christ, the human soul must now acquire gradually by establishing a conscious relation with the Mystery of Golgotha. This inner soul-responsibility has been laid upon the human being since the Mystery of Golgotha. Thus we are unable to study the nature of human sleep, unless we are able to envisage the immense transformation undergone by human sleep since the Mystery of Golgotha.

When we enter the realm of sleep, our whole world becomes different from that experienced in the waking state. How do we live as physical men while awake? We are confined, through our physical body, by natural laws. The laws working outside in nature are also working within us. That which we recognize as moral responsibilities and impulses, as moral world order, stands like an abstract world amidst the laws of nature. And because present-day natural science takes into account only the waking world, it is completely ignorant of the moral world.

Thus natural science tells us—although hypothetically, yet in conformity with its principles—that the Kant-Laplace primeval fog marked the starting-point of world evolution; and that this world evolution will be terminated through a state of heat which will kill all living things and bury them, as it were, in a huge cosmic cemetery. (These conceptions have been modified, but still prevail among natural scientists.) Natural science, in describing the evolution of the cosmos, begins and ends with a physical state. Here the moral world order appears as a stranger. The human being, however, would not be aware of his dignity, would not even experience himself as a human being, unless he experienced himself as a moral being. But what moral impulses could be found in the Kant-Laplace primeval fog? Here were nothing but physical laws. Will there be moral impulses when the earth shall perish from heat? Then, also, nothing but physical laws will prevail. Thus speaks natural science. And out of the natural process germinate all living things, and out of living things the human soul-element. The human being forms certain conceptions: One should act in a certain way; or one should not act in that way. He experiences a moral world order. But this cannot be nurtured by natural law. To the waking human being, the moral world order appears like a merely abstract world amidst the rigid, massive world of natural laws.

It is entirely different when imaginative, inspirative, and intuitive consciousness passes through that which the human being, between falling asleep and awaking, experiences in his ego and astral body. Here the moral world order appears real, whereas the natural order below appears like something abstract, something dream-like. Although it is difficult to conceive of these things, they are nonetheless true. The whole world has been turned upside down. To the sleeper acquiring clairvoyance in his sleep, the moral world order would seem something real, something secure; and the physical world order of natural laws would seem to sink below, not rise above, the moral world order. And if the sleeper possessed consciousness, he would not place the Kant-Laplace theory at the starting-point of world evolution, and the death through heat at its end. At the starting-point, he would recognize the world of spiritual hierarchies—all the spirit and soul beings who lead man into existence. At the end of world evolution, he would again recognize the spirit and soul beings who extend to man who has passed through the course of evolution a welcome to enter their community. And below, as an illusion, the abstract physical world order would have its welling and streaming existence. If you were gifted with clairvoyance in the very midst between falling asleep and awaking, you would view all the natural laws of which you have learned during the day as a mirage of dreams, dreamed by the earth. And it would be the moral world order which would give you a firm ground. And this moral world order could be experienced by us if we worked our way—after having received the help of the Christ—into the peace of the fixed stars in the firmament, seen by us again, during nightly sleep, in the form of their counterparts. Soaring upward to the fixed stars, to their counterparts, we look down into the physical realm of natural law.

This is the wholly divergent form of the experiences undergone by the human being between falling asleep and awaking, and leading his soul every night into the image of the cosmos. And just as the human being is led at a certain moment between death and a new birth, as I explained yesterday, by the moon forces into earthly existence and is beset by a sort of longing for earthly existence, so is he beset by the longing, after experiencing heavenly existence in his sleep, to immerse himself again into his physical body and etheric body.

While we get accustomed to earth-life after our birth, we live in a sort of sleep and dream state. If we, disregarding our dreams, look back in the morning, after being awake for an hour, to the moment of awaking, our consciousness is halted abruptly and we see behind us the darkness of slumber. It is similar when we look back into our childhood. In our fourth or the fifth year, sometimes earlier, sometimes later, our consciousness comes to a stop. Beyond the last stage that we can still remember lies something which is as deeply immersed in the darkness of the sleep and dream life of early childhood as is the life of the human soul immersed every night in the darkness of sleep. Yet the child is not wholly asleep, but is wrapt in a sort of waking dream. During this waking dream occur the three important phases of human life which I indicated yesterday. As they occur in the sequence characterized by me, we can see in them echoes and after-effects of the life between death and a new birth. First the child learns, out of a life wrapt in dream and sleep, what we call simply learning how to walk.

Something all-encompassing happens when a child learns how to walk, something which appears as a grandiose and overwhelming process to anyone able to perceive how the subtlest parts of the human body are changed at this time. The child, by adapting himself to the relationships of gravity, learns how to attain equilibrium. The child no longer falls down. By unfolding inner forces, he conforms to spatial directions.

What if we had to do all this consciously: overcome the lack of equilibrium that pulled us to the ground, adapt our organism to a firm state of equilibrium with regard to the three spatial directions, and even maintain this state of equilibrium by swinging our legs like pendulums as we learn how to walk? The child, in performing such a grandiose mechanical task, performs it as an echo of what he experienced while dwelling among spirits between death and a new birth. Here we encounter something so comprehensive, so marvelous, that the most eminent engineer, with all his earthly scientific equipment, could not calculate how the child's human forces adapt themselves to the world's spatial connections. What we, as a child, attain unconsciously is the most miraculous unfolding of mathematical-mechanical, physical forces. We call it simply learning how to walk. Yet in this learning how to walk lies an element of utmost grandeur.

Simultaneously, the correct use of arms and hands is attained. And by placing himself, as physical being, within the three spatial directions, the human being receives the foundation for all that is called learning how to talk.

The only thing known to physiology about the connection between man's dynamics of walking and standing and the faculty of speech is the fact that the speech-center of right-handed persons lies in the left portion of the brain. The gestures of the right hand, vigorously executed by means of man's willpower, are led, by some mysterious process, into the interior of the brain whence the faculty of speech is brought to the human being.

More, however, exists than this connection between the right hand and the third convolution at the left, the so-called Broca cerebral convolution. The whole mobility of arms and fingers; the human being's whole ability to move and maintain equilibrium reaches up into the brain, becomes part of the brain, and thence reaches down into the larynx. Language develops out of walking, out of the grasping of objects, out of gestures flowing from the organs of movement.

Anyone viewing these things correctly will know that a child with the tendency to walk on his toes speaks differently from a child walking on his heels; employs different shadings of sound. The organism of speaking develops from the organism of walking and moving. And speech is again a counterpart of that which I described yesterday as the outpouring of revelation upon the human being passing through the stage between death and a new birth. The child, when learning how to speak, does not grasp the words with his thoughts, but alone with his emotions. He lives in the language as if it were an emotional element; and a child of normal development learns conceptual thinking only after acquiring the faculty of speech. A child's thoughts actually develop out of the words. Just as walking and the grasping of objects, the gestures of legs and hands, reach up into the speech organism, so all that lives in the speech organism and is gained through adaptation to the language of the surrounding world, reaches up into the thought-organs. In the third stage, the child learns how to think.

While encompassed by this dream and sleep state, the child passes through three stages: walking, speaking, and thinking. These are the three terrestrial counterparts of that which we experienced between death and a new birth: living contact with the spiritual world, revelation of the spiritual world, and the gathering of the world ether in order to form our etheric body.

The child's development during these three stages can be correctly estimated only by someone observing the adult human being during his sleep. Here we can observe how we, when sleep puts a stop to our thoughts—for our thoughts are silenced by sleep—let our thought-forces be nurtured, between falling asleep and awaking, by those beings known to us as angels, as Angeloi. These beings, approaching us during sleep, nurture our thought-forces while we cannot do so ourselves.

During sleep, the human being also ceases to talk. Only in abnormal cases, which could be explained, does he talk in his sleep. At present, however, we may disregard these things. The normal human being ceases to talk after going to sleep. Would it not be altogether too dreadful, did people keep on chattering while asleep? Hence speech ceases at that time. And what makes us speak is nurtured during the time between falling asleep and awaking by beings belonging to the hierarchy of the Archangeloi.

If we disregard the sleep-walker, who is also in an abnormal condition, human beings are quiet while asleep. They do not walk, they grasp no objects, they do not move. That which pertains to man's waking life as forces which call forth the movements out of his will is nurtured, between going to sleep and awaking, by beings belonging to the hierarchy of the Archai.

By comprehending the manner in which the hierarchical beings above the human kingdom—Angels, Archangels, Archai—approach the ego and astral body, approach the entire human being during sleep, we can also understand how the little child masters the three activities of walking, speaking, and thinking. We recognize how it is the work of the Archai that brings to the little child, as he masters the dynamics of life, as he masters the faculty of walking and handling objects, what the human being has experienced, between death and a new birth, by coming into contact with spirit and soul beings. Now, the counterpart of these experiences comes forth with the learning to walk of the little child. It is the Archai, the primeval powers, who transmit to the child that learns how to walk the counterpart of all the spiritual movements emanating, between death and a new birth, from spirit and soul beings.

And it is the Archangels that transmit what the human being experiences, between death and a new birth, by means of revelation; they are at work when the child masters speech. And the Angels carry down the forces developed by the human being when, out of the whole world ether, he gathered the substance for his etheric body. The angels, bringing down these forces, mold their counterparts within the thought-organs, which are plastically formed in order that the child may learn thinking by means of language.

You must keep in mind that Anthroposophy does more than look at the physical world and say: It is based on something spiritual. This would be much too easy. By such a way of thinking, we could acquire no real conception of the spiritual world. Someone who is determined to repeat in philosophic terms that the physical world rests on a spiritual foundation, would be like a man who when walking across a meadow is told by his companion: Look, this flower is a dandelion, these are daisies, and so forth. The first man, however, might reply: Indeed, I am not interested in these names. Here I see flowers, just flowers in the abstract. Such a person would be like a philosopher who recognizes only the pantheistic-spiritual element, but refuses to discuss the concrete facts, the particular formations of the spiritual.

What we are given by Anthroposophy shows us how the divine spiritual dwells everywhere in life's single formations. We look at the way in which the child passes from the clumsy stage of crawling to that of walking. Looking in admiration and reverence at this grandiose world phenomenon, we see in it the work of the Archai, who are active when the experiences we undergo between death and a new birth are transformed into their earthly shape.

We follow the process through which the child produces speech out of his inner self; we follow the activity of the Archangels; and, when the child begins to think, the activity of the Angels. And all this has a deeply significant, practical side. In our materialistic age, many people have ceased to regard words as something genuinely spiritual. More and more, people use words only for the purpose of naming physical objects in the outer world. Think how many people in the world are unable to form the slightest conception of spiritual things; this is because the words have no spiritual significance for them and are used merely in connection with physical objects.

For many people, speech itself has assumed a materialistic character. It can be used only in connection with physical things. Undeniably, we live within a civilization making language, more and more, into an instrument of materialism. And what will be the consequence?

The consequence will become apparent to us if we look, with regard to language, at the connection between the waking and the sleeping state. While we remain awake during the day, we talk with others. We make the air vibrate. The way in which the air vibrates transmits the soul content which we wish to convey. The soul impulses of our words, however, live in our inner being. Every word corresponds to a soul impulse, which is the more powerful, the more our words are imbued with idealism; the more we are conscious of the spiritual significance contained in our words. Anyone aware of these facts will clearly recognize what lies behind them. Think of a person who uses words in a merely materialistic sense. During the day, he will not differ greatly from others whose words contain an idealistic, spiritual element, who know that words must be given wings by the spirit. At night, however, the human being takes the soul and spirit element of language, together with his ego and astral body, into the spiritual world. He returns again to his spiritual origin.

Those possessing only a materialistic speech cannot establish a connection with the world of the Archangels. Those still possessing an idealistic speech are able to establish this connection with the world of the Archangels.

The tragedy inherent in a civilization whose materialism is expressed even by its language has the consequence that the human being, by letting his language become wholly materialistic, may lose the nightly connection with the world of the Archangels. For the genuine spiritual scientist, there lies indeed something heart-breaking in present-day civilization. People who forget more and more to invest their words with a spiritual content lose their rightful connection with the spiritual world; with the Archangels. And this terrifying fact can be perceived only by someone envisaging the true nature of the sleeping state.

It is impossible to become a real anthroposophist without rising above mere theory. We may remain perfectly indifferent while developing theories on June bugs, earth worms, and cells. Such theories shall certainly break nobody's heart. For the way in which June bugs and earthworms grow out of a cell is not apt to break our heart. But if we acquire anthroposophical knowledge in all its fullness, we look into the depths of man's being, of man's evolution, of man's destiny. Thus our heart will ever be interlinked with this knowledge. The sum of this knowledge will be deposited in the life of our feelings, our emotions. Hence we partake of the whole world's feelings, and also of the whole world's volition.

The essence of Anthroposophy consists in the fact that it grasps not only the human intellect but the whole human being. Thereby it illuminates, with the forces of feeling and sentiment, the destinies of culture and civilization, as well as the destinies of single persons.

We cannot take part genuinely in human experiences on earth, unless looking also at the other side, the spiritual side, as it is unveiled to us through our knowledge of the sleeping state that leads us back into the spiritual world. Thus spiritual science can be truly at one with human life, understood in its spiritual and ultimately its social, religious, and ethical significance.

This spiritual science is to become real science which leads to wisdom. Such life giving science is greatly needed by mankind, lest it fall into deeper and deeper decline, instead of making a new beginning.

Dritter Vortrag

Wir haben gestern den Weg zu besprechen gehabt, den der Mensch zwischen dem Tode und einer neuen Geburt durchmacht, und aus dem ganzen Zusammenhange, den ich bereits dargestellt habe, werden Sie entnehmen können, daß wir eigentlich jede Nacht, wenn wir in den Schlaf kommen, den Weg zurückfinden müssen zu dem Ausgangspunkte unseres Erdenlebens. Das ist in der Tat eine wichtige Einsicht, die wir gewinnen können, daß wir, auch wenn wir in den Schlaf versinken, eben - wie ich es schon im Laufe dieser Vorträge ausgeführt habe - nicht stehenbleiben, ich möchte sagen, bei dem Datum, bei dem wir angekommen sind in unserem irdischen Lebenslaufe, sondern daß wir einschlafend richtig zurückversetzt werden an den Ausgangspunkt unseres Erdenlebens. Wir sind jedesmal, wenn wir eingeschlafen sind, wiederum in unsere Kindheit zurückversetzt, ja sogar in den Zustand, bevor wir zur Kindheit gekommen sind, bevor wir angekommen sind im Erdenleben, so daß wir schlafend immer versetzt sind mit unserem Ich und mit unserem astralischen Leib in die übersinnliche Welt, aus der heraus wir stammen, die wir verlassen haben, indem wir Erdenmenschen geworden sind.

Das macht notwendig, daß wir in diesem Augenblicke unserer Betrachtungen noch einmal genauer dasjenige vor unserer Seele vorüberziehen lassen, was der Mensch schlafend unbewußt, aber deshalb nicht minder lebensvoll durchmacht. Dabei kommt die Länge des Schlafes eigentlich nicht so sehr in Betracht. Zwar ist es schwierig für das gewöhnliche Bewußtsein, sich richtig vorzustellen, daß die Zeit- und Raumverhältnisse ganz andere werden, wenn wir in der geistigen Welt sind, aber diese Vorstellungen muß man sich bilden, denn diese Verhältnisse werden ganz anders.

Ich habe schon gesagt: Wenn wir meinetwillen im Schlaf versunken sind, also in die Bewußtlosigkeit hinübergetreten sind, dann plötzlich aufwachen, so machen wir im Augenblicke des Aufwachens das alles durch, was wir durchgemacht hätten, wenn wir noch einen langen Schlaf vollzogen hätten. Die Länge des Schlafes an physischem Zeitmaß gemessen, hat nur für unseren physischen Leib und auch noch für den Ätherleib eine Bedeutung. Für dasjenige, was wir als Ich und astralischer Leib durchmachen, bestehen ganz andere Zeitverhältnisse, so daß also dasjenige, was ich Ihnen jetzt werde darzulegen haben, für einen kurzen und für einen langen Schlaf durchaus gilt.

Wenn sich der Mensch mit seiner Seele in den Schlaf hinein begibt, ist der erste Zustand, den er durchmacht - das alles verläuft im Unbewußten, aber es ist durchaus lebensvoll da -, der, daß er sich wie in einem allgemeinen Weltenäther lebend fühlt. Ich sage, fühlt, es ist ein unbewußtes Fühlen, aber man kann die Dinge nicht anders ausdrücken als dadurch, daß man Ausdrücke aus dem gewöhnlichen Bewußtsein gebraucht. Er fühlt sich gewissermaßen ausgedehnt in den ganzen Kosmos. Und die bestimmte Anschauung, die man gehabt hat, die ein Verbundensein mit den Dingen bedeutet, die in der Erdenumgebung um uns herum sind, diese bestimmten Wahrnehmungen hören auf. Ein allgemeines Miterleben mit dem Weben und Treiben des Kosmos tritt da zunächst ein. Das ist damit verbunden, daß man sich gewissermaßen als Seele im Bodenlosen erlebt. Bei diesem Erleben im Bodenlosen tritt ein starker Trieb der Seele ein, göttlich gestützt zu sein, so daß wir eigentlich jeden Tag beim Einschlafen das religiöse Bedürfnis gerade während des Schlafzustandes erleben, die ganze Welt durchsetzt und durchwellt zu haben mit einem GöttlichGeistigen, das überall ausgebreitet ist. Das erleben wir eigentlich im Einschlafen. Und wir bringen uns durch unsere ganze Menschheitskonstitution in den Wachzustand dieses Bedürfnis nach dem Göttlichen mit. Wir verdanken dem Schlaferlebnisse jeden Tag aufs neue die Auffrischung unseres religiösen Bedürfnisses.

So führt uns die Betrachtung des ganzen Wesens des Menschen eigentlich erst in die Erkenntnis der Lebenszustände, die wir durchmachen. Wir leben im Grunde genommen recht gedankenlos, indem wir nur das Leben durchführen, das vom Morgen bis zum Abend bewußt verläuft, denn vieles spielt aus dem nächtlichen Erleben herein. Der Mensch ist sich nicht immer klar, woraus sein lebendiges religiöses Bedürfnis kommt. Es kommt von diesem allgemeinen Erleben, das wir im ersten Zustand des Schlafes allnächtlich haben, auch haben, wenn auch vielleicht mit geringerer Intensität, wenn wir ein Nachmittagsschläfchen machen.

Dann aber tritt etwas ein während jedes Schlafes - wie gesagt, es bleibt unbewußt zunächst, aber es wird deshalb nicht minder lebendig durchgemacht -, wie wenn der Mensch nun nicht mehr in seiner Seele so allgemein ausgebreitet wäre im Kosmos, sondern wie wenn er sich mit den einzelnen Teilen seines Wesens verteilte. Wie zersplittert fühlt. man sich, das heißt, man würde sich wie zersplittert fühlen, wenn man das, was man erlebt, fühlen würde, wenn es bewußt würde. Und auf dem Grunde der Seele macht sich eine unbewußte Ängstlichkeit geltend. Diese Ängstlichkeit, aufgeteilt zu werden in das ganze Weltenall, machen wir jede Nacht im Schlafe durch.

Sie werden sagen: Was kümmert uns das, da wir das doch nicht wissen? — Aber es kümmert uns trotzdem sehr viel. Ich möchte durch einen Vergleich deutlich machen, was es uns kümmert. Nehmen Sie an, wir werden im gewöhnlichen Tagesleben ängstlich. Da werden wir blaß. Daß wir ängstlich werden, ist ein bewußter Vorgang der Seele; daß wir blaß werden, ist eine bestimmte Änderung in unserem Organismus. Das Blut zieht sich zurück in das Innere des Leibes. Das ist ein objektiver Vorgang. Wir können die Ängstlichkeit auch beim objektiven Vorgang beschreiben, der im physischen Leib während des Tagwachens geschieht. Das, was wir seelisch erleben, ist gewissermaßen die Seelenspiegelung dieses Zurücktretens des Blutes von der Oberfläche des Leibes in die inneren Partien. Also es gibt einen objektiven Vorgang, der während des Wachens der Angst entspricht. So gibt es auch einen objektiven Vorgang im Astralleibe, den wir durchmachen, wenn der Mensch schläft, der ganz unabhängig ist vom Bewußtsein.

Derjenige, der imaginativ und inspiriert vorstellen kann, erlebt dann diesen objektiven Vorgang im astralischen Leibe als Angstzustand, aber dieses, was von der Angst objektiv ist, macht der Mensch jede Nacht wirklich durch, weil er in seiner Seele aufgeteilt wird. Und wie wird er aufgeteilt? Er wird tatsächlich jede Nacht aufgeteilt an die Sternenwelt. Ein Teil unseres Wesens strebt hin nach dem Merkur, ein anderer Teil des Wesens nach dem Jupiter und so weiter. Nur muß ich, um den Vorgang, der sich hier abspielt, ganz richtig zu charakterisieren, sagen, das ist beim gewöhnlichen Schlaf nicht so wie auf dem Wege zwischen Tod und neuer Geburt, wo wir tatsächlich zu den Sternenwelten hinaufdringen, sondern während der Nacht machen wit dieses Aufgeteiltsein durch, indem wir nicht wirklich an die Sterne aufgeteilt werden, sondern an die Nachbilder der Sterne, die wir während unseres Lebens fortwährend in uns tragen. An Nachbilder des Merkur, der Venus, des Mondes, der Sonne und so weiter werden wir während des nächtlichen Schlafes aufgeteilt. Also da handelt es sich um Nachbilder, nicht um die ursprünglichen Sterne selbst.

Und diese Ängstlichkeit, die wir da durchmachen, die verhältnismäßig bald nach dem Einschlafen auftritt, kann bei dem Menschen nur behoben werden, wenn seine Zugehörigkeit zum Christus wirklich vorhanden ist. Da lernt man an dieser Stelle die notwendige Zugehörigkeit des Menschen zum Christus kennen. Nur muß man, wenn man von dieser Zugehörigkeit spricht, die Entwickelung des Menschengeschlechtes auf Erden ins Auge fassen. Diese Entwickelung des Menschengeschlechtes auf Erden kann man nur verstehen, wenn man den bedeutsamen Einschnitt in diese Entwickelung, der durch das Mysterium von Golgatha geschehen ist, richtig zu durchschauen vermag. Die Menschen waren seelisch-geistig etwas durchaus anderes, bevor auf der Erde das Mysterium von Golgatha sich abgespielt hat. Und man muß, wenn man richtig seelisch den Menschen betrachtet, immer das berücksichtigen, daß die Menschen vor dem Mysterium von Golgatha anders waren als nachher.

Wenn die Menschen vor dem Mysterium von Golgatha — wir waren alle in dieser Lage in früheren Erdenleben, diese Menschen sind wir ja selber, von denen wir da reden, denn wir waren da in früheren Erdenleben -, wenn die Menschen in früheren Erdenleben in Schlaf versunken sind und die Ängstlichkeit erlebt haben, die ich beschrieben habe, so war immer der Christus in einem Nachbilde aus der Sternenwelt ebenso vorhanden, wie die Nachbilder der andern Sterne vorhanden waren. Und der Christus trat so helfend, angstverscheuchend, die Angst also hinwegtreibend, in jedem Schlafzustand an den Menschen heran. In älteren Zeiten hatten die Menschen auch noch im instinktiven Hellsehen durchaus beim Aufwachen eine Art Erinnerung dabei, wie eine traumhafte Erinnerung, daß der Christus während des Schlafes bei ihnen war. Nur nannten sie ihn nicht den Christus. Sie nannten ihn den Sonnengeist. Aber es war das tiefe Bekenntnis dieser Menschen, die da gelebt haben vor dem Mysterium von Golgatha, daß der große Sonnengeist auch der große führende Helfer der Menschheit ist und daß er jede Nacht im Schlafe an den Menschen herantritt, um ihm die Angst zu nehmen, in die Welt zersplittert zu werden. Der Christus erschien als der den Menschen festigende, innerlich konsolidierende Geist.

Wer hält die Kräfte des Menschen im Leben zusammen? - So fragten sich die Angehörigen der alten Religionen. Der große Sonnengeist ist es, der die einzelnen Elemente des Menschen zu der Persönlichkeit festigend zusammenhält. Und dieses Bekenntnis hatten die Angehörigen der alten Religionen aus ihrem erinnernden Bewußtsein heraus, daß jede Nacht der Christus an die Menschen herantrat. Wir brauchen uns nicht weiter zu wundern, daß das so war, denn in jenen alten Zeiten, in denen noch vielfach ein instinktives Hellsehen dem Menschen eigen war, sahen die Menschen in besonderen Augenblicken ihres Lebens immer hinauf in die Zeit, die sie zugebracht haben, bevor sie als geistig-seelisches Wesen zur Erde heruntergestiegen waren und sich mit einem physischen Leib umkleidet hatten. Es war damals den Menschen ganz natürlich, hinaufzuschauen in das vorirdische Dasein.

Aber ist es denn nicht so, wie wir gerade auseinandergesetzt haben, daß uns jeder Schlaf in das vorirdische Dasein zurückführt, in das Dasein, bevor wir so recht bewußtes Kind geworden sind? Ja, so ist es. Und so wie die Menschen wußten, daß sie im vorirdischen Dasein mit dem hohen Sonnengeiste beisammen waren, der ihnen die Kraft gegeben hat, wiederum durch den Tod als unsterbliches Wesen zu gehen, so hatten die Menschen auch ein erinnerndes Bewußtsein nach jedem Schlafe, daß dieser hohe Sonnengeist helfend an ihrer Seite gestanden ist, um sie so recht als Menschen in sich zusammenhaltende Persönlichkeiten sein zu lassen.

Diesen Zustand durchlebt des Menschen Seele während des Schlafens, während sie mit der Planetenwelt Bekanntschaft macht. Es ist wie ein Aufgeteiltsein und durch Christus Zusammengehaltenwerden innerhalb der Nachbilder der Planeten.

Dieses ganze Erlebnis der Seele während des Schlafes ist anders geworden für die Menschen nach dem Mysterium von Golgatha. Das Mysterium von Golgatha hat für die Erdenmenschen die Entfaltung des starken Ich-Bewußtseins eingeleitet. Die Menschen hatten in alten Zeiten vor dem Mysterium von Golgatha ein starkes Zusammengehörigkeitsgefühl mit dem vorirdischen Dasein, aber sie hatten kein starkes Ich-Bewußtsein. Dieses Ich-Bewußtsein kam erst nach und nach seit dem Mysterium von Golgatha, insbesondere aber eigentlich erst über die Kulturmenschheit seit dem ersten Drittel des 15. Jahrhunderts. Und dieses starke Ich-Bewußtsein macht, daß der Mensch als ein freies, voll selbstbewußtes Wesen sich in die Sinneswelt hineinstellt, daß auf der andern Seite wie durch einen Ausgleich sein Zurückschauen in das vorirdische Dasein verdunkelt wird, auch sein Bewußtsein, sein erinnerndes Bewußtsein davon, daß während des Schlafes der Christus helfend an seine Seite tritt.

Das ist ja das Merkwürdige, was sich mit dem Verlauf des Mysteriums von Golgatha für die Entwickelung der Menschheit abgespielt hat, daß die Menschen im Ich-Bewußtsein während des Tagwachens stark geworden sind, daß aber vollständige Finsternis sich nach und nach über dasjenige ausgebreitet hat, was früher aus dem Schlafbewußtsein herausgeleuchtet hat. Daher müssen die Menschen seit dem Mysterium von Golgatha bewußt während des Tagwachens ihr Verhältnis zu dem Christus Jesus herstellen, indem sie sich bewußt ein Verständnis erwerben, was durch das Mysterium von Golgatha eigentlich geschehen ist, wie durch das Mysterium von Golgatha auf die Erde der hohe Sonnengeist Christus heruntergestiegen ist, Mensch geworden ist in dem Leibe des Jesus von Nazareth, durch das Erdenleben und durch den Tod gegangen ist und den Jüngern, die ihn im äthetischen Leibe nach dem ’Tode schauen konnten, ein Lehrer noch war nach dem Tode.

Indem die Menschen in der Zeit nach dem Mysterium von Golgatha sich im Tagwachen ein Bewußtsein von ihrer Zusammengehörigkeit mit Christus erwerben, indem sie sich lebendige Vorstellungen erwerben von dem, was durch das Mysterium von Golgatha geschehen ist, tritt für die Menschen wiederum die Möglichkeit ein, daß der Christus-Impuls ihnen nun in seiner Nachwirkung aus dem Tagwachen während der Nacht hilft. Das ist der große Unterschied des Schlafzustandes der Menschen vor dem Mysterium von Golgatha und nach dem Mysterium von Golgatha. Vor dem Mysterium von Golgatha war es sozusagen immer während des Schlafens von selbst gekommen, daß die Christus-Hilfe da war, und der Mensch konnte sich sogar noch im Wachzustande erinnern, daß der Christus während des Nachtschlafes bei ihm war. Ganz Christus-verlassen würde der Mensch nach dem Mysterium von Golgatha sein, wenn er nicht während des Tagwachens sein bewußtes Verhältnis zum Christus herstellte und dadurch den Nachklang, die Nachwirkung in den Schlaf hinübertrüge, so daß er während des Schlafes nun wiederum durch die ChristusHilfe zusammengehalten werden kann zur Persönlichkeit.

Das ist als eine innere seelische Verpflichtung für den Menschen aufgetaucht nach dem Mysterium von Golgatha, daß dasjenige, was die Menschen vor dem Mysterium von Golgatha aus den Himmelsweiten herein unbewußt gehabt haben, die Hilfe des Christus, daß sie sich diese Hilfe des Christus nach und nach erwerben müssen durch Herstellung eines bewußten Verhältnisses zu dem Mysterium von Golgatha. Und schon können wir das Wesen des menschlichen Schlafes nicht richtig studieren, wenn wir nicht diesen großen, gewaltigen Unterschied des menschlichen Schlafes vor dem Mysterium von Golgatha und nach dem Mysterium von Golgatha ins Auge fassen.

Aber es ist, wenn wir in den Schlafzustand hinübergehen, auch unsere ganze Welt eine andere, als sie während des Wachzustandes ist. Wie leben wir als Menschen während des Wachzustandes auf der Erde? Wir sind eingespannt durch unseren physischen Leib in die Naturgesetze. Die Gesetze, die draußen wirken in der Natur, wirken ja auch in uns. Dasjenige, was wir als moralische Verpflichtungen, als moralische Impulse, als die ganze moralische Weltenordnung anerkennen, das steht gewissermaßen wie eine abstrakte Welt in den Naturgesetzen. Und weil die heutige Naturforschung nur die Welt des Wachens berücksichtigt, so entfällt dieser Naturforschung die moralische Welt vollständig.

Da erzählt uns die Naturforschung davon, allerdings hypothetisch, aber es ist ganz im Sinne dieser Naturforschung, daß einmal der KantLaplacesche Urnebel - heute ist er modifiziert, aber er gilt im wesentlichen noch immer für die naturwissenschaftlichen Vorstellungen am Anfangspunkte unserer Weltenentwickelung war, daß am Ende dieser Weltenentwickelung der Wärmetod eintreten wird, wo alles wie in einem großen Friedhof von Lebendigem auf Erden begraben sein wird. Von physischem Zustand zu physischem Zustand schildert uns die Naturwissenschaft die Entwickelung des Kosmos. Darin ist ein Fremdling die moralische Weltenordnung. Der Mensch würde seine Würde nicht empfinden, der Mensch würde sich überhaupt nicht als Mensch erleben können, wenn er sich nicht als moralisches Wesen erlebte. Aber waren denn die moralischen Impulse schon im KantLaplaceschen Urnebel? Nein, da waren nur mechanische Gesetze, physikalische Gesetze. Werden sie sein, wenn die Erde am Wärmetod angekommen ist? Nein, da werden wiederum nur physikalische Gesetze herrschen, so sagt die Naturwissenschaft, und aus dem naturgesetzlichen Geschehen sprießt auf alles Lebendige, aus dem Lebendigen das Menschlich-Seelische. Der Mensch macht sich Vorstellungen: Das sollst du tun, das sollst du nicht tun. - Er erlebt eine moralische Weltenordnung. Sie hat aber keine Pflanzstätte in der Naturgesetzlichkeit selber. Wie eine bloße abstrakte Welt über der festen, massiven naturgesetzlichen Welt erscheint dem wachenden Menschen die moralische Weltenordnung.

Wenn das imaginative, inspirierte und intuitive Bewußtsein dasjenige durchmacht, was der Mensch vom Einschlafen bis zum Aufwachen im Ich und im astralischen Leibe erlebt, so ist das ganz anders, Da ist fest und real die moralische Weltenordnung, und die Naturordnung drunten erscheint wie etwas Erträumtes, wie etwas nur Abstraktes. Es ist schwer vorzustellen, aber es ist so. Es ist die ganze Welt umgekehrt. Als das Reale, als das Sichere erschiene dem Schlafenden, wenn er hellseherisch würde im Schlafe, die moralische Weltenordnung, und als dasjenige, was eben darunter, jetzt nicht darüber schwebt, die physische naturgesetzliche Weltenordnung. Und wenn der Schlafende bewußt wäre, würde er nicht am Ausgangspunkte der Weltenordnung die Kant-Laplacesche Theorie und an das Ende den Wärmetod setzen, sondern er würde an den Ausgangspunkt setzen die Welt der geistigen Hierarchien, lauter geistig-seelische Wesen, die den Menschen ins Dasein führen, und an das Ende der Weltenordnung nicht den Wärmetod, sondern wiederum geistig-seelische Wesen, die den durch eine Entwickelungsreihe hindurchgegangenen Menschen in ihre Gemeinschaft aufnehmen. Und darunter würde wie eine Illusion wellig schweben und strömen die abstrakte physische Weltenordnung.

Wenn Sie zwischen dem Einschlafen und dem Aufwachen, gerade mitten so darinnen, hellseherisch begabt würden, würden Sie alles das, was Sie bei Tag als die Naturgesetze gelernt haben, wie von der Erde geträumte Träume schen. Und dasjenige, was Ihnen einen sicheren Boden gibt, würde die moralische Weltenordnung sein. Diese moralische Weltenordnung erlebt man, indem man sich durcharbeitet, nachdem einem Christus die geschilderte Hilfe gewährt hat, in die Ruhe des Fixsternhimmels, allerdings jetzt wiederum während des Nachtschlafes in den Abbildern. Man schaut von den Fixsternen aus, von den Abbildern das Irdische, das Naturgesetzliche an.

Das ist die ganz andersartige Form von den Erlebnissen, die der Mensch zwischen dem Einschlafen und dem Aufwachen hat und die jede Nacht seine Seele in das Bild des Kosmos hineinbringt. So wie der Mensch zwischen dem Tode und einer neuen Geburt, wie ich gestern ausführte, in einem gewissen Zeitpunkte durch die Mondenkräfte zum Erdendasein heruntergeführt wird, indem er eine Art Bedürfnis nach dem Erdendasein bekommt, so bekommt er, nachdem er in der geschilderten Weise, sagen wir schlafend das Himmelsdasein durchlebt hat, das Bedürfnis, wiederum in seinen physischen Leib und in seinen Ätherleib unterzutauchen.

Nun sind wir, indem wir als Menschen von unserer Geburt an uns einleben in das Erdendasein, auch in einer Art Schlaf- und Traumeszustand. So Sie des Morgens, wenn wir von den Träumen absehen, sagen wir, wenn Sie eine Stunde schon wach sind, zum Aufwachen zurücksehen, da reißt das Bewußtsein ab, da geht es in die Finsternis des Schlafes hinein, so ähnlich ist es, wenn Sie in die Zeit Ihrer Kindheit zurückschauen. Bei manchem früher, bei manchem später, bei manchem im fünften, bei manchem im vierten Jahre reißt das Bewußtsein ab. Da liegt etwas jenseits dieses Erinnerungspunktes, bis zu dem man sich zurückerinnert, jenseits liegt etwas, das ebenso in die Finsternis des Schlafes- und Traumeslebens der ersten Kindheit getaucht ist, wie allnächtlich das Leben der menschlichen Seele in die Finsternis des Schlaflebens getaucht ist. Aber es ist nicht ein völliges Schlafen, es ist schon eine Art wachen Träumens, das das Kind vollbringt. Aber während dieses wachen Träumens geschehen jetzt drei wichtige Etappen des menschlichen Lebens, von denen ich schon gestern andeutend gesprochen habe in der Reihenfolge, wie ich es charakterisiert habe, und in denen wir Nachklänge und Nachwirkungen des Lebens zwischen dem Tode und einer neuen Geburt sehen können. Zuerst lernt das Kind dasjenige aus seinem Traumesschlafesleben heraus, was wir so einfach als Gehenlernen bezeichnen. Ja, es fällt uns das Gehenlernen am meisten auf. Aber dasjenige, was da mit dem Kinde geschieht, ist etwas Umfassendes, was für den, der eigentlich überall hineinschauen kann, wie die feinsten Partien des Menschenwesens da verändert werden, etwas ungeheuer Großartiges, Gewaltiges darstellt. Das Kind lernt sich in die ganzen Schwereverhältnisse dutch Gleichgewichtslage hineinstellen in die Welt. Das Kind hört auf, umzufallen. Es fügt sich, indem es innere Kräfte entfaltet, in die Raumesrichtungen hinein.

Wenn wir das bewußt tun müßten, unseren Organismus aus dem völligen fall- und gleichgewichtslosen Zustand hineinfügen in einen festen Gleichgewichtszustand zu den drei Raumesrichtungen, wobei wir sogar als Kind lernen, diesen Gleichgewichtszustand festzuhalten, indem wir gehenlernend diese Art Pendelbewegungen ausführen mit unseren Beinen, ist das eine so gewaltige mechanische Aufgabe, die da unbewußt das Kind vollführt, weil es sie als Nachklang vollführt dessen, was es durchlebt hat unter Geistern zwischen dem Tod und einer neuen Geburt, ist das etwas so Umfassendes, so Großartiges, daß keine menschliche Wissenschaft des allergrößten Ingenieurs imstande wäre, es auszurechnen. Wie da die Menschenkräfte sich hineinfügen in den Raumzusammenhang der Welt, was da der Mensch unbewußt vollbringt als Kind, das ist das denkbar Großartigste an der Entwickelung mathematisch-mechanisch-physikalischer Kräfte. Wir bezeichnen das mit dem einfachen Ausdruck des Gehenlernens. Allein in diesem Gehenlernen liegt eben etwas ganz Großartiges.

Und mit dem Gehenlernen entwickelt sich auch der richtige Gebrauch der Arme, der Hände. Dieses ganze Sich-Hineinstellen als physisches Wesen in die drei Raumesrichtungen ist wiederum die Grundlage für alles dasjenige, was Sprechenlernen ist. Die Physiologie weiß kaum mehr von diesem Zusammenhang der Geh- und Stehdynamik des Menschen mit dem Sprechenlernen, als daß sie weiß, daß die Sprachwindung bei rechtshändigen Menschen links im Gehirn ist, weil die Gebärden der rechten Hand, die kräftig ausgeführt werden von dem Willen des Menschen, innerlich geheimnisvoll sich fortsetzen in das Gehirn und im Gehirn diejenige Verrichtung vollbringen, die den Menschen dann zum Sprechen bringt. Aber es ist nicht nur dieser Zusammenhang der rechten Hand mit der linken dritten Stirnwindung, der sogenannten Brocaschen Windung im Gehirn, es ist die ganze Bewegungsfähigkeit der Beine und der Arme und der Finger, die ganze Beweglichkeit und Gleichgewichtslage des Menschen, die heraufschießt in das Gehirn, Gehirnbildung wird, von der Gehirnbildung in den Kehlkopf hineinschießt. Und die Sprache entwickelt sich aus dem Boden des Gehens, des Greifens, der Gebärde der Bewegungsorgane heraus,

Wer sich für diese Dinge ein richtiges Anschauungsvermögen entwickelt hat, der weiß, daß ein Kind, das die Tendenz hat, mehr mit den Zehen aufzutreten, auch anders spricht, anders seine Laute nuanciert als ein Kind, das die Tendenz hat, mit den Fersen aufzutreten. Aus dem Geh- und Bewegungsorganismus entwickelt sich der Sprachorganismus, entwickelt sich das Sprechen. Und dieses Sprechen ist wiederum die Nachbildung desjenigen, was ich Ihnen gestern als das Durchgehen durch die Offenbarung zwischen dem Tod und der neuen Geburt gezeigt habe. Indem das Kind sprechen lernt - es versteht noch gar nicht in Gedanken etwa die Worte, es versteht sie nur gefühlsmäßig -, lebt das Kind in der Sprache als in Gefühlen und lernt erst nach dem Sprechen, wenn es sich ganz normal entwickelt, das Vorstellen, das Denken. Die Gedanken entwickeln sich bei dem Kinde aus den Worten in Wirklichkeit. Geradeso wie das Gehen und Greifen, die Geste der Beine und der Hände heraufschießen in den Sprachorganismus, so schießt wiederum dasjenige, was im Sprachorganismus lebt und was gewonnen wird in Anpassung an die Sprache der Umgebung, in die Denkorgane herauf, und das Kind entwickelt auf der dritten Etappe das Denken.

In diesem Traumesschlafeszustand macht das Kind diese drei Entwickelungsstufen durch: Gehen, Sprechen, Denken. Das sind die drei irdischen Abbilder desjenigen, was wir zwischen dem Tod und einer neuen Geburt erleben im lebendigen Durchgang durch die Geistwelt, durch die Offenbarung der Geistwelt und durch das Heranholen des Weltenäthers, um unseren Ätherleib auszubilden. Richtig beurteilen kann man dasjenige, was da das Kind ausbildet in diesen drei Etappen, nur, wenn man den erwachsenen Menschen dann beobachtet in seinem Schlafzustande. Da kann man beobachten, wie der Mensch, indem er einschlafend aufhört zu denken - die Gedanken verstummen ja im Einschlafen -, wie der Mensch dann dadurch, daß er aufhört zu denken, die Kraft seiner Gedanken weiter pflegen läßt zwischen dem Einschlafen und Aufwachen von denjenigen Wesen, die wir als Engelwesen, Angeloiwesen kennen. Die treten an den schlafenden Menschen heran und pflegen seine Gedankenkräfte, während er sie selbst nicht pflegt.

Und der Mensch hört ja auch auf zu sprechen. Nur bei abnormen Zuständen, die schon auch verstanden werden können, spricht der Mensch aus dem Schlafe. Aber darüber brauchen wir uns jetzt nicht zu unterhalten. Beim normalen Menschen hört das Sprechen auf, wenn er einschläft. Es wäre auch schrecklich, wenn manche Menschen auch noch während des Schlafes fortwährend uns erzählen würden. Also es hört das Sprechen auf während des Schlafes. Da sind es die Wesenheiten aus der Hierarchie der Archangeloi, welche nun dasjenige am Menschen während des Schlafes pflegen, was in ihm zum Sprechen führt. Und außer den Nachtwandlern, die wiederum in einem abnormen Zustande sind, sind die Menschen auch im Schlafe ruhig, sie gehen nicht, greifen nicht, die Bewegungen hören auf. Dasjenige, was da in dem Menschen als Kräfte im Tagwachen vorhanden ist und was die Bewegungen aus dem Willen herausholt, das pflegen vom Einschlafen bis zum Aufwachen die Wesenheiten, die wir zur Hierarchie der Archai rechnen.

Lernen wir diesen Zusammenhang verstehen, sehen wir wiederum, wie zwischen dem Einschlafen und dem Aufwachen an das Ich und den astralischen Leib, überhaupt an den ganzen Menschen herantreten die Wesen der nächsten Hierarchie, die über dem Menschen steht, Angeloi, Archangeloi, Archai, dann verstehen wir auch, wie es im kleinen Kinde ist, wenn das kleine Kind die drei Betätigungen des Gehens, des Sprechens, des Denkens sich aneignet. Wir lernen schauen, wie, indem das kleine Kind in die Lebensdynamik, in das Gehen und Greifen hineinkommt, es die Archai sind, die dasjenige, was der Mensch zwischen Tod und neuer Geburt im Umgange mit geistseelischen Wesen erlebt hat, herübertragen und zum Abbild in dem Gehen des Kindes machen. Die Archai, die Urkräfte vermitteln das ganz geistige Sich-Bewegen unter geist-seelischen Wesen zwischen dem Tode und einer neuen Geburt in seinem Abbild hier in der physischen Welt, wenn das Kind gehen lernt.

Und die Archangeloi bringen dasjenige herüber, was der Mensch zwischen Tod und neuer Geburt in der Offenbarung erlebt, und sie wirken, indem das Kind sich das Sprechen aneignet. Und die Angeloi, die Engelwesen, tragen dasjenige herüber, was der Mensch an Kräften entwickelt hat, indem er sich seinen Ätherleib zusammengesammelt hat aus der gesamten Weltäthersubstanz. Sie tragen diese Kräfte herüber, bilden sie aus im Abbilde in den Denkorganen, die plastisch geformt werden, so daß das Kind aus der Sprache heraus das Denken lernt.

Durch Anthroposophie lernen wir nicht bloß hinzuschauen auf die physische Welt und immer nur zu sagen: Da liegt Geistiges zugrunde. — Das ist ja billig. Dadurch eignen wir uns keine rechte Vorstellung über die geistige Welt an. Derjenige, der nur philosophisch immer sagen wollte: Nun ja, allem Physischen liegt ein Geistiges zugrunde -, der gliche doch dem, der über eine Wiese gehen will, und ein anderer sagt ihm: Sieh einmal, da sind Löwenzahn, da sind Gänseblümchen und so weiter —, aber er sagt: Das will ich alles nicht wissen. Da ist Blume, Blume, Abstraktion Blume! - So steht derjenige da, der nur als Philosoph überall das Pantheistische, Geistige anerkennen will, nicht eingehen will auf die konkreten, besonderen Ausgestaltungen des Geistigen.

Das, was uns Anthroposophie gibt, zeigt uns, wie in den einzelnen Gestaltungen des Lebens überall das Göttlich-Geistige lebt. Wir sehen hin auf die Art und Weise, wie das Kind aus dem kriechenden, aus dem ungeschickten Zustande zum gehenden Zustande übergeht. Wir geben uns in Bewunderung und Verehrung hin diesen großartigen Weltenphänomenen und sehen darinnen ein Werk der Archai, die da tätig sind, indem das, was zwischen Tod und neuer Geburt erlebt wird, herübergetragen wird in seine irdische Gestalt. Und wir verfolgen, wie das Kind die Sprache aus sich herausbringt, verfolgen die Tätigkeit der Archangeloi und wiederum beim Denken des Kindes die Tätigkeit der Angeloi. Das hat aber auch seine tiefe Bedeutung und seine praktische Seite. Das kann man insbesondere in unserem stark materialistisch gearteten Zeitalter schauen. In unserem stark materialistisch gearteten Zeitalter bedeuten für viele Menschen die Worte nicht mehr etwas stark Geistiges. Die Menschen haben nach und nach die Worte eigentlich nurmehr, um physische Dinge der Außenwelt zu bezeichnen. Man merkt ja das. Denken Sie, wie viele Menschen sind da vorhanden in der Welt, die überhaupt sich nichts mehr vorstellen können, wenn man ihnen von etwas Geistigem spricht, weil die Worte für sie nicht mehr geistige Bedeutung haben, weil die Worte nur anwendbar sind auf physische Dinge. Die Sprache hat selbst schon für viele Menschen einen materialistischen Charakter bekommen. Sie ist nur anwendbar auf physische Dinge. Und wir sind nun schon einmal in einer Zivilisation darinnen, wo die Sprache selbst immer materialistischer und materialistischer wird. Und wozu führt das?

Das zeigt sich dann, wenn man in der richtigen Weise den Zusammenhang des Wachzustandes mit dem Schlafzustande in bezug auf die Sprache schaut. Bei Tag, im wachen Zustande sprechen wir zu den andern Menschen. Wir bringen die Luft in Schwingungen. Die Art und Weise, wie die Luft schwingt, vermittelt dasjenige, was wir seelisch mitteilen wollen. Aber im Inneren des Menschen leben die Antriebe, die seelischen Antriebe zu diesen Worten. Jedem Worte entspricht ein seelischer Antrieb, und der seelische Antrieb ist um so stärker, je idealistischer ein Mensch spricht, je mehr er sich bewußt ist, daß in den Worten auch geistige Bedeutungen enthalten sind. Da kann man dann, wenn man das weiß, genau sehen, was da vorliegt. Nehmen Sie einen Menschen, der eigentlich nur noch Materialistisches in seinen Worten versteht. Bei Tag nimmt er sich ungefähr so wie ein anderer Mensch aus, der auch Idealistisches in seinen Worten hat, Spirituelles in seinen Worten hat, der sich bewußt ist überhaupt, daß die Worte beflügelt sind vom Geiste. Aber in der Nacht, da nimmt der Mensch mit seinem Ich und mit seinem astralischen Leibe die geistig-seelische Seite der Sprache hinaus mit in die geistige Welt. Er geht wieder zurück zum geistigen Ursprung. Derjenige, der nur eine materialistische Sprache hat, findet seinen Archangelos nicht. Er findet nicht den Anschluß an die Welt der Archangeloi. Derjenige, der noch idealistische Sprache hat, findet den Anschluß an die Welt der Archangeloi.

Das ist das Tragische, welches eine schon in der Sprache sich ausdrückende materialistische Zivilisation hat, daß die Menschen durch das Materialistischwerden der Sprache in der Nacht den Anschluß an die Welt der Archangeloi verlieren können. Das ist in der Tat etwas, was für den wirklichen Geistesforscher innerhalb der Zivilisation der Gegenwart etwas Herzzerreißendes hat, wie die Menschen, indem sie immer mehr und mehr vergessen, ihren Worten einen geistigen Inhalt zu geben, den Anschluß an die geistige Welt - nämlich an der richtigen Stelle bei den Erzengeln - verlieren. Das ist das Furchtbare unserer materialistisch werdenden Zivilisation. Und dieses Furchtbare lernt man erst erkennen, wenn man die wahre Wesenheit des Schlafzustandes ins Auge faßt.

Richtig Anthroposoph kann man nicht werden, wenn man ein bloßer Theoretiker bleiben will. Über Maikäfer und Regenwürmer und über Zellen können Sie gleichgültige Theorien aufstellen, 'Theorien, bei denen einem das Herz nicht zu zerbrechen braucht. Denn schließlich, wie Maikäfer und Regenwürmer aus einer Zelle aufgebaut sind, das kann zu nichts Herzzerbrechendem führen. Wenn Sie aber die anthroposophischen Erkenntnisse sich aneignen in ihrer Fülle, dann sehen Sie hinein in Tiefen des Menschenwesens, der Menschenentwickelung, der Menschenschicksale, und Ihr Herz ist immer beteiligt an den Erkenntnissen. Da lädt sich die Summe der Erkenntnisse im Gefühls-, im Empfindungsleben ab. Da wird man mit der ganzen Welt mitfühlend und dann wohl auch mitwollend. Das ist das Wesenhafte der Anthroposophie, daß sie nicht bloß den menschlichen Kopf ergreift, sondern daß sie den ganzen Menschen ergreift und daß sie dadurch auch hineinleuchtend wird, aber gemüts- und gefühlskräftig hineinleuchtend wird in die Kultur- und Zivilisationsschicksale wie in die Schicksale des einzelnen Menschen.

Man lernt erst in der richtigen Weise das Menschenleben auf Erden miterleben, wenn man auch diese andere Seite, die geistige Seite so anschaut, wie sie einem sich doch erst enthüllen kann, wenn man auch die Schlafzustände, durch die der Mensch immer wieder zur geistigen Welt zurückkehrt, in diese Erkenntnis herein begreift. Dann aber wird Geisteswissenschaft wirkliches seelisches, geistiges und zuletzt auch soziales, religiöses, ethisches Menschenleben. Das soll ja wirkliche Wissenschaft, die zur Weisheit wird, werden. Solche lebenskräftige Wissenschaft braucht die Menschheit gar sehr, damit sie nicht tiefer hinuntersinkt in den Untergang, sondern wiederum zu einem Aufgange kommen kann.

Wollen wir daher in den nächsten Vorträgen, die ich noch halten kann, tiefer noch hineindringen in den Zusammenhang des Menschen mit der Welt und dadurch auch in das Begreifen des Schicksals des einzelnen Menschen, wie es sich gestaltet durch die wiederholten Erdenleben hindurch. Davon also morgen weiter.

Third Lecture

Yesterday we had to discuss the path that the human being goes through between death and a new birth, and from the whole context that I have already presented, you will be able to see that we actually have to find our way back to the starting point of our earthly life every night when we come to sleep. This is indeed an important insight that we can gain, that even when we sink into sleep - as I have already explained in the course of these lectures - we do not stop, I would like to say, at the date at which we have arrived in our earthly life, but that we are properly transported back to the starting point of our earthly life when we fall asleep. Every time we fall asleep, we are again transported back to our childhood, indeed even to the state before we came to childhood, before we arrived in earthly life, so that we are always transported asleep with our ego and with our astral body into the supersensible world from which we originate, which we have left by becoming earthlings.

This makes it necessary for us, in this moment of our contemplation, to let that pass before our soul once again in more detail which the human being goes through unconsciously while asleep, but therefore no less full of life. The length of sleep is not really so important here. It is true that it is difficult for the ordinary consciousness to imagine correctly that the conditions of time and space become quite different when we are in the spiritual world, but these ideas must be formed, for these conditions become quite different.

I have already said: When we have sunk into sleep for my sake, therefore have passed over into unconsciousness, then suddenly wake up, then we go through everything in the moment of waking up what we would have gone through when we would still have carried out a long sleep. The length of sleep measured in physical time only has meaning for our physical body and also for the etheric body. For what we go through as ego and astral body, there are completely different time relationships, so that what I will now have to explain to you applies to a short and a long sleep.

When the human being enters sleep with his soul, the first state he goes through - all this takes place in the unconscious, but it is quite vividly there - is that he feels himself to be living in a general world ether. I say, feels, it is an unconscious feeling, but one cannot express things in any other way than by using expressions from ordinary consciousness. He feels himself, as it were, extended into the whole cosmos. And the particular perception that one has had, which means being connected with the things that are around us in the earthly environment, these particular perceptions cease. A general co-experience with the weaving and driving of the cosmos occurs first. This is connected with the fact that one experiences oneself, so to speak, as a soul in the groundless. With this experience in the bottomless, a strong urge of the soul to be divinely supported arises, so that we actually experience the religious need every day when falling asleep, especially during the state of sleep, to have the whole world permeated and woven through with a divine-spiritual that is spread out everywhere. We actually experience this when we fall asleep. And we bring this need for the divine with us into the waking state through our entire human constitution. We owe the refreshment of our religious need anew every day to the experience of sleep.

In this way, the contemplation of the whole being of man actually leads us to the realization of the states of life that we go through. Basically, we live quite thoughtlessly, in that we only carry out the life that runs consciously from morning to evening, because much of it comes from night-time experience. Man is not always clear where his living religious need comes from. It comes from this general experience that we have every night in the first state of sleep, even if perhaps with less intensity when we take an afternoon nap.

But then something occurs during each sleep - as I said, it remains unconscious at first, but it is therefore no less vividly experienced - as if the human being were no longer so generally spread out in his soul in the cosmos, but as if he were distributed with the individual parts of his being. How fragmented one feels, that is, one would feel fragmented if one were to feel what one experiences, if it were to become conscious. And at the bottom of the soul an unconscious anxiety asserts itself. We go through this anxiety of being split up into the whole universe every night in our sleep.

You will say: What does it matter to us, since we don't know? - But we still care a great deal. I would like to use a comparison to make it clear what we care about. Suppose we become anxious in ordinary daytime life. We turn pale. The fact that we become anxious is a conscious process of the soul; the fact that we turn pale is a certain change in our organism. The blood withdraws into the interior of the body. This is an objective process. We can also describe anxiety in the objective process that takes place in the physical body during the day's waking hours. What we experience emotionally is, so to speak, the soul's reflection of this withdrawal of the blood from the surface of the body into the inner parts. So there is an objective process that corresponds to fear during waking. There is also an objective process in the astral body that we go through when a person is asleep, which is completely independent of consciousness.

Those who can imagine imaginatively and inspired then experience this objective process in the astral body as a state of fear, but this, which is objective of fear, man really goes through every night, because he is divided up in his soul. And how is he divided? He is actually divided up to the starry world every night. One part of our being strives towards Mercury, another part of our being towards Jupiter and so on. Only, in order to characterize the process that takes place here quite correctly, I must say that in ordinary sleep it is not like on the path between death and new birth, where we actually penetrate up to the starry worlds, but during the night we go through this being divided up, in that we are not really divided up to the stars, but to the afterimages of the stars that we carry within us continually during our life. We are divided to afterimages of Mercury, Venus, the moon, the sun and so on during our nightly sleep. So these are afterimages, not the original stars themselves.

And this anxiety that we go through, which occurs relatively soon after falling asleep, can only be remedied in a person if he really belongs to the Christ. It is at this point that we come to know the necessary belonging of man to Christ. But when we speak of this affiliation, we must consider the development of the human race on earth. This development of the human race on earth can only be understood if one is able to see correctly through the significant turning point in this development that occurred through the Mystery of Golgotha. Before the Mystery of Golgotha took place on earth, human beings were something completely different in terms of soul and spirit. And if you look at people correctly in terms of their souls, you must always bear in mind that people were different before the Mystery of Golgotha than they were afterwards.

When people before the Mystery of Golgotha - we were all in this situation in earlier earth lives, we ourselves are these people we are talking about, because we were there in earlier earth lives - when people in earlier earth lives sank into sleep and experienced the fearfulness I have described, then the Christ was always present in an afterimage from the star world just as the afterimages of the other stars were present. And the Christ approached the human being in every state of sleep, helping, scaring away fear, thus driving it away. In older times, even in instinctive clairvoyance, people still had a kind of memory when they woke up, like a dreamlike memory, that the Christ was with them during sleep. Only they did not call him the Christ. They called him the sun spirit. But it was the deep confession of these people who lived before the Mystery of Golgotha that the great Sun Spirit is also the great guiding helper of mankind and that he approaches man every night in his sleep to take away his fear of being fragmented into the world. The Christ appeared as the spirit that strengthens man and consolidates him inwardly.

Who holds the forces of man together in life? - This is what the members of the old religions asked themselves. It is the great solar spirit who holds the individual elements of man together to form the personality. And the members of the old religions had this confession out of their remembering consciousness that every night the Christ approached man. We need not be surprised that this was so, for in those ancient times, when people still had an instinctive clairvoyance, they always looked up at special moments in their lives to the time they had spent before they had descended to earth as spiritual-soul beings and clothed themselves with a physical body. At that time it was quite natural for people to look up into the pre-earthly existence.

But is it not the case, as we have just explained, that every sleep leads us back to the pre-earthly existence, to the existence before we really became a conscious child? Yes, that is so. And just as people knew that in the pre-earthly existence they were together with the high sun spirit, which gave them the strength to go through death again as immortal beings, so people also had a reminiscent consciousness after every sleep that this high sun spirit had stood by their side helping them to let them be personalities holding together in themselves as human beings.

The human soul experiences this state during sleep as it makes acquaintance with the planetary world. It is like being divided and held together by Christ within the afterimages of the planets.

This whole experience of the soul during sleep became different for people after the Mystery of Golgotha. The Mystery of Golgotha initiated the unfolding of the strong I-consciousness for people on earth. In ancient times, before the Mystery of Golgotha, people had a strong sense of belonging to the pre-earthly existence, but they did not have a strong ego-consciousness. This ego-consciousness only gradually emerged after the Mystery of Golgotha, but in particular only through cultural mankind since the first third of the 15th century. And this strong ego-consciousness means that man, as a free, fully self-aware being, places himself in the sensory world, that on the other hand, as if by a compensation, his looking back into the pre-earthly existence is darkened, also his consciousness, his remembering consciousness of the fact that during sleep the Christ comes to his side to help him.

This is indeed the strange thing that has taken place in the course of the Mystery of Golgotha for the development of mankind, that men have become strong in the I-consciousness during the day's waking, but that complete darkness has gradually spread over that which formerly shone out of the sleep-consciousness. Therefore, since the Mystery of Golgotha, people must consciously establish their relationship to Christ Jesus during the day watch by consciously acquiring an understanding of what actually happened through the Mystery of Golgotha, how through the Mystery of Golgotha the high Sun-Spirit Christ descended to earth, became man in the body of Jesus of Nazareth, passed through earthly life and through death and was still a teacher after death to the disciples who were able to see him in the ethereal body after death.

Because in the time after the Mystery of Golgotha people acquire an awareness of their unity with Christ during the waking hours of the day, by acquiring vivid ideas of what happened through the Mystery of Golgotha, the possibility arises for people again that the Christ-impulse now helps them in its after-effect from the waking hours of the day during the night. This is the great difference between the sleeping state of people before the Mystery of Golgotha and after the Mystery of Golgotha. Before the Mystery of Golgotha, Christ's help had always come of its own accord, so to speak, during sleep, and man could even remember in his waking state that the Christ was with him during his night's sleep. After the Mystery of Golgotha, man would be completely abandoned by Christ if he did not establish his conscious relationship with Christ during the day's waking hours and thereby carry over the echo, the after-effect into sleep, so that during sleep he can now again be held together as a personality through the help of Christ.

This emerged as an inner spiritual obligation for man after the Mystery of Golgotha, that what man unconsciously had before the Mystery of Golgotha from the heavenly realms, the help of Christ, he must gradually acquire this help of Christ by establishing a conscious relationship to the Mystery of Golgotha. And already we cannot properly study the nature of human sleep if we do not take into account this great, enormous difference in human sleep before the Mystery of Golgotha and after the Mystery of Golgotha.

But when we pass over into the sleep state, our whole world is also a different one than it is during the waking state. How do we as human beings live on earth during the waking state? We are bound by the laws of nature through our physical body. The laws that operate outside in nature also operate within us. That which we recognize as moral obligations, as moral impulses, as the entire moral world order, is to a certain extent an abstract world in the laws of nature. And because today's research into nature only takes into account the world of waking life, this research into nature completely omits the moral world.

Natural research tells us about this, albeit hypothetically, but it is entirely in the sense of this natural research that once the Kant-Laplace primordial fog - today it has been modified, but it still essentially applies to the scientific ideas at the beginning of our world development - was that at the end of this world development heat death will occur, where everything will be buried on earth as in a great cemetery of living things. Natural science describes the development of the cosmos from physical state to physical state. The moral order of the world is a stranger to it. Man would not feel his dignity, man would not be able to experience himself as a human being at all if he did not experience himself as a moral being. But were the moral impulses already in Kant-Laplace's primordial fog? No, there were only mechanical laws, physical laws. Will they be when the earth has reached heat death? No, then again only physical laws will prevail, so says natural science, and from the natural law events sprout all living things, from the living the human-soul. Man makes ideas for himself: This is what you should do, this is what you should not do. - He experiences a moral world order. But it has no planting place in natural law itself. The moral world order appears to the awake person as a mere abstract world above the solid, massive world of natural law.

When the imaginative, inspired and intuitive consciousness goes through what man experiences in the ego and in the astral body from falling asleep to waking up, it is quite different, there the moral world order is solid and real, and the natural order below appears like something dreamed up, like something merely abstract. It is difficult to imagine, but it is so. The whole world is reversed. To the sleeper, if he were clairvoyant in sleep, the moral world order would appear as the real, as the certain, and the physical world order of natural law as that which hovers below it, but not above it. And if the sleeping person were conscious, he would not place the Kant-Laplace theory at the starting point of the world order and heat death at the end, but he would place the world of the spiritual hierarchies at the starting point, all spiritual-soul beings who lead man into existence, and at the end of the world order not heat death, but again spiritual-soul beings who receive into their community the man who has passed through a series of development. And below this, the abstract physical world order would float and flow like an illusion.

If you were clairvoyantly gifted between falling asleep and waking up, just in the middle of it, you would see everything that you have learned during the day as the laws of nature, like dreams dreamed by the earth. And that which gives you a secure ground would be the moral world order. You experience this moral world order by working your way, after Christ has granted you the help described, into the peace of the fixed starry sky, but now again during night sleep in the images. From the fixed stars, from the images, one looks at the earthly, the natural law.

This is the quite different form of the experiences that man has between falling asleep and waking up and which every night brings his soul into the image of the cosmos. Just as man between death and a new birth, as I explained yesterday, is led down to earthly existence at a certain point in time by the lunar forces, in that he gets a kind of need for earthly existence, so after he has lived through heavenly existence in the manner described, let us say asleep, he gets the need to immerse himself again in his physical body and in his etheric body.

Now we, as human beings, are also in a kind of sleep and dream state as we settle into our earthly existence from birth. In the morning, when we leave dreams aside, let's say, when you have been awake for an hour, you look back to the time when you woke up and your consciousness breaks off, you enter the darkness of sleep, and it is similar when you look back to your childhood. For some earlier, for some later, for some in the fifth, for some in the fourth year, consciousness breaks off. There is something beyond this point of memory to which you remember back, something beyond that which is immersed in the darkness of the sleeping and dreaming life of the first childhood, just as the life of the human soul is immersed in the darkness of the sleeping life every night. But it is not a complete sleep, it is already a kind of waking dreaming that the child accomplishes. But during this waking dreaming, three important stages of human life now take place, of which I already spoke yesterday in the order in which I characterized them, and in which we can see echoes and after-effects of life between death and a new birth. First the child learns from its dream-sleep life what we simply call learning to walk. Yes, it is the learning to walk that strikes us most. But what happens to the child there is something comprehensive, something tremendously great and powerful for those who can actually see everywhere into how the finest parts of the human being are changed. The child learns to place itself in the world in all the gravitational relationships of balance. The child stops falling over. By developing inner forces, it fits into the directions of space.

If we had to do this consciously, to bring our organism from a complete state without falling and without equilibrium into a fixed state of equilibrium in the three directions of space, whereby we even learn as a child to hold on to this state of equilibrium by learning to walk and performing this kind of pendulum movement with our legs, It is such a tremendous mechanical task that the child unconsciously performs, because it carries it out as an echo of what it has lived through among spirits between death and a new birth, it is something so comprehensive, so great, that no human science of the greatest engineer would be able to calculate it. How the forces of man fit themselves into the spatial context of the world, what man unconsciously accomplishes as a child, that is the greatest conceivable thing in the development of mathematical-mechanical-physical forces. We describe this with the simple expression of learning to walk. There is something quite magnificent in this learning to walk alone.

And learning to walk also develops the correct use of the arms and hands. This whole process of placing oneself as a physical being in the three spatial directions is in turn the basis for everything that is learning to speak. Physiology knows little more of this connection between the dynamics of walking and standing in man and learning to speak than that it knows that in right-handed people the speech winding is on the left in the brain, because the gestures of the right hand, which are powerfully executed by the will of man, continue mysteriously into the brain and accomplish in the brain the action which then brings man to speech. But it is not only this connection of the right hand with the left third frontal convolutions, the so-called Broca's convolutions in the brain, it is the whole mobility of the legs and arms and fingers, the whole mobility and balance of the human being, which shoots up into the brain, becomes brain formation, shoots from brain formation into the larynx. And speech develops out of the ground of walking, of grasping, of the gestures of the locomotor organs.

Anyone who has developed a correct perception of these things knows that a child who tends to walk more with the toes also speaks differently, nuances its sounds differently than a child who tends to walk with the heels. The speech organism develops from the walking and movement organism, speech develops. And this speaking is in turn the reproduction of what I showed you yesterday as the passage through the revelation between death and the new birth. As the child learns to speak - it does not yet understand the words in thought, it only understands them emotionally - the child lives in language as in feelings and only learns to imagine, to think, after speaking, when it develops quite normally. Thoughts develop in the child from words in reality. Just as walking and grasping, the gestures of the legs and hands shoot up into the speech organism, so in turn what lives in the speech organism and what is gained in adaptation to the language of the environment shoots up into the thinking organs, and the child develops thinking in the third stage.

In this dream-sleep state the child goes through these three stages of development: Walking, speaking, thinking. These are the three earthly images of what we experience between death and a new birth in the living passage through the spirit world, through the revelation of the spirit world and through the bringing in of the world ether to form our etheric body. You can only really judge what the child develops in these three stages if you then observe the adult human being in his sleeping state. There one can observe how the human being, by ceasing to think as he falls asleep - the thoughts fall silent as he falls asleep - how the human being then, by ceasing to think, allows the power of his thoughts to be nurtured between falling asleep and waking up by those beings that we know as angelic beings, Angeloi beings. They approach the sleeping person and nurture his powers of thought, while he does not nurture them himself.

And the human being also stops speaking. Only in abnormal states, which can also be understood, does the human being speak from sleep. But we don't need to talk about that now. Normal people stop speaking when they fall asleep. It would also be terrible if some people continued to talk to us during sleep. So speaking stops during sleep. It is the beings from the Hierarchy of the Archangeloi who cultivate that in man during sleep which leads him to speak. And apart from the night-walkers, who are again in an abnormal state, people are also quiet in sleep, they do not walk, do not grasp, their movements cease. That which is present in the human being as forces in daytime waking and which brings the movements out of the will, that is cultivated from falling asleep to waking up by the entities which we count among the hierarchy of the Archai.

If we learn to understand this connection, if we see again how, between falling asleep and waking up, the beings of the next hierarchy, which stands above the human being, Angeloi, Archangeloi, Archai, approach the ego and the astral body, in general the whole human being, then we also understand how it is in the small child when the small child acquires the three activities of walking, speaking and thinking. We learn to see how, as the small child enters into the dynamics of life, into walking and grasping, it is the Archai who carry over that which the human being has experienced between death and new birth in contact with spirit-soul beings and make it an image in the child's walking. The Archai, the elemental forces, convey the completely spiritual movement among spirit-soul beings between death and a new birth in its image here in the physical world when the child learns to walk.

And the Archangeloi bring over that which the human being experiences in revelation between death and a new birth, and they work by the child acquiring speech. And the Angeloi, the angelic beings, carry over that which the human being has developed in powers by collecting his etheric body from the entire world ether substance. They carry these forces over, form them in the image in the organs of thought, which are formed plastically, so that the child learns to think out of language.

Through anthroposophy we learn not merely to look at the physical world and always say: there is something spiritual underlying it. - That is cheap. In this way we do not acquire a true conception of the spiritual world. The one who only ever wanted to say philosophically: Well, everything physical is based on something spiritual - he would be like someone who wants to walk across a meadow and someone else tells him: Look, there are dandelions, there are daisies and so on - but he says: I don't want to know all that. There is flower, flower, abstraction flower! - This is the position of someone who, as a philosopher, only wants to acknowledge the pantheistic, spiritual everywhere and does not want to go into the concrete, particular formations of the spiritual.

What anthroposophy gives us shows us how the divine-spiritual lives everywhere in the individual formations of life. We look at the way in which the child passes from the crawling, from the clumsy state to the walking state. We devote ourselves in admiration and reverence to these magnificent world phenomena and see in them a work of the Archai, who are active in that what is experienced between death and new birth is carried over into its earthly form. And we follow how the child brings speech out of itself, we follow the activity of the Archangeloi and again in the child's thinking the activity of the Angeloi. But this also has a deep meaning and a practical side. This can be seen especially in our strongly materialistic age. In our strongly materialistic age, words no longer mean something strongly spiritual to many people. Gradually, people only use words to describe physical things in the outside world. You can see that. Think how many people there are in the world who can no longer imagine anything at all when you talk to them about something spiritual, because the words no longer have a spiritual meaning for them, because the words can only be applied to physical things. Language itself has already taken on a materialistic character for many people. It can only be applied to physical things. And we are already in a civilization where language itself is becoming more and more materialistic and materialistic. And what does that lead to?

This becomes clear when we look in the right way at the connection between the waking state and the sleeping state in relation to language. During the day, when we are awake, we speak to other people. We cause the air to vibrate. The way in which the air vibrates conveys what we want to communicate emotionally. But within the human being live the impulses, the spiritual impulses for these words. Each word corresponds to a spiritual drive, and the more idealistically a person speaks, the stronger the spiritual drive is, the more he is aware that the words also contain spiritual meanings. Once you know this, you can see exactly what is going on. Take a person who actually only understands materialistic things in his words. By day, he looks like another person who also has idealistic things in his words, spiritual things in his words, who is generally aware that the words are inspired by the spirit. But at night, the human being takes the spiritual-soul side of language out into the spiritual world with his ego and his astral body. He goes back to the spiritual origin. He who has only a materialistic language does not find his Archangelos. He does not find the connection to the world of the Archangeloi. The one who still has idealistic language finds the connection to the world of the Archangeloi.

This is the tragedy of a materialistic civilization, which is already expressed in language, that people can lose touch with the world of the Archangeloi at night through the materialization of language. This is indeed something heartbreaking for the real spiritual researcher within the civilization of the present, how people, by forgetting more and more to give their words a spiritual content, lose the connection to the spiritual world - namely in the right place with the archangels. That is the terrible thing about our increasingly materialistic civilization. And one only learns to recognize this dreadfulness when one grasps the true essence of the sleep state.

You cannot become a true anthroposophist if you want to remain a mere theorist. You can put forward indifferent theories about cockchafers and earthworms and about cells, 'theories that need not break your heart. After all, how cockchafers and earthworms are constructed from a cell cannot lead to anything heart-breaking. But when you acquire anthroposophical knowledge in its fullness, then you see into the depths of the human being, of human development, of human destinies, and your heart is always involved in the knowledge. There the sum of the knowledge is unloaded in the emotional, in the sentient life. You become sympathetic to the whole world and then probably also sympathetic. That is the essence of anthroposophy, that it does not merely take hold of the human head, but that it takes hold of the whole human being and that it thereby also becomes illuminating, but illuminating with strength of mind and feeling into the destinies of culture and civilization as well as into the destinies of the individual human being.

One only learns to experience human life on earth in the right way when one also looks at this other side, the spiritual side, as it can only reveal itself to one when one also understands the states of sleep, through which man always returns to the spiritual world, in this realization. Then, however, spiritual science becomes real mental, spiritual and ultimately also social, religious and ethical human life. This is to become real science, which becomes wisdom. Humanity needs such vital science very much so that it does not sink deeper into decline but can rise again.

In the next lectures, which I can still give, let us therefore penetrate deeper into the connection of man with the world and thus also into the understanding of the fate of the individual human being as it is shaped through the repeated lives on earth. So more of that tomorrow.