The Spiritual Development of Man
GA 84
20 April 1923, Dornach
I. The Inner Experience of the Activity of Thinking
In my last lectures I have been dealing with the nature of man's being in a way which I think our visitors who are giving us the pleasure of attending the Teachers' Course here will have had no difficulty in following. To link up with my last lecture I will briefly recapitulate the main points.
In speaking about man's external observations and sense-perceptions and about the way in which the intellect, possibly assisted by experiments, is able to arrange and co-ordinate them, I pointed out that in all these functions it is, to begin with, only man's physical body that is in active manifestation
This physical body is permeated by what may be called the etheric body or the body of formative forces a finer organisation of the human being, a Second Man within man, so to speak. How can one have actual perception of this Second Man? It must again and again be emphasised that it is by no means so very difficult to gain a true perception of this Second Man, a perception as clear and authentic as anything perceived by the senses or conceived by the reasoning intellect. One thing however, is necessary, because in our own time man does not live with such intensity in the element of thought itself as he did in earlier epochs of evolution, but adopts a more passive attitude to thought and is content to let impressions simply come to him from the world of the senses. For this reason it is necessary to strengthen thinking by means of exercises. Of course man has thoughts today, but he can hardly have real insight into the nature and activity of thinking because by force of habit he allows the external sense-impressions to stream into his thoughts the moment he wakes from sleep, because he sets store only by these external sense-impressions. True, this fills his thoughts with a content derived from external sense-perceptions but he does not actually feel or experience his own activity of thinking. Modern man can achieve this, however, with the help of such exercises as I have indicated, for instance, in my book, “Knowledge of Higher Worlds and its Attainment.”
Such exercises require man as it were to throw himself with the whole of his being into the activity of thinking, to give himself up to this thinking with all inner intensity and, with complete indifference to what the outer senses present to him, to live consciously and exclusively in this activity of thinking.
It can be of great assistance in these meditative exercises if one has had some practice in mathematics, especially in geometry. As regards the activity of thinking that has to be applied in geometry, one need only take a resolute plunge, as it were, into one's own inmost being, to experience the nature of this thinking in its independence, in its plasticity, in its inner weaving life, and one has an experience of the activity of thinking when drawing, say, a triangle.
Of course you can draw a triangle on the blackboard. But is that a triangle, in reality? What you have on the blackboard is not a triangle but a vast number of tiny particles of chalk which stick to the board and could actually be counted if one had a sufficiently powerful microscope. That is no triangle! To think that the triangle is there on the blackboard is nonsense. You can have the triangle only in your mind, in the thought you form with the aid of these bits of chalk on the blackboard. But without the use of chalk and blackboard, when simply sitting or standing quietly without even moving a finger, when you have merely the idea, the thought of the triangle fixed in your mind, then you can picture to yourself—but always only in your thoughts—how you begin to draw a line here, then a second, then a third. Then you can live in this inner activity without doing anything externally. You can do more and more exercises of this kind, especially more complicated ones. For instance (it is being drawn on the blackboard): you have here a patch of red chalk and here one of green chalk. I draw it once again, and now you can, for instance, do the following.—What you have pictured before you in these two figures you are to do inwardly; now, as previously you drew the triangle in your mind, quickly imagine this: the red stretches over into the green as far as this, and the green pushes through beneath the red, so that this figure grows out of that, and that out of this, entirely in thought. There you have the red in the centre, the green around it. Now picture the red expanding, the green contracting, and then you get a green circle in the centre and surrounding it the red wheel; then reversed: the red moves inwards, the green expands, and you keep changing from one to the other in rhythmic sequence, an inner circle, an outer wheel: red, green; green, red; red, green; green, red ... You picture this to yourself without it being necessary to do anything outwardly. And you will gradually become aware that to think means doing something inwardly, just as one uses one's hands or arms outwardly. When you use your arm, you are aware of it. So now you must learn to be aware of the forces of thought. When aware of exercising your arms you experience your physical body. When you begin to exercise your thoughts in this way, you experience the Second Man within you, your etheric body, your body of formative forces. As soon as you have reached the point where you need only give yourself a mental push in order to transfer your awareness of arm-and-leg movements to an awareness of your inner forces of thought, you experience this Second Man within you, your etheric body, your body of formative forces. But you experience this Second Man as being woven entirely of thoughts. And at that moment the whole of your earthly life spreads out before you as if present. In a single panoramic survey, you behold your earthly life right back to your earliest childhood.

What is here experienced as the Second Man is not a space-body, but a time-body. And, as I have already said in the course of these lectures, when drawing a sketch of the physical body, one can insert into it a sketch of this time-body. But this represents only a momentary phase, as if you were catching a glimpse of a flash of lightning. This body of formative forces does not live in space except for one fleeting moment. The next moment it has already changed. It is always in a state of flux, ever-changing. And this changing is experienced as the life-tableau.
But simultaneously with this experience one feels oneself part of the whole universe, one no longer feels enclosed within one's skin, but one feels that one is actually in this condition of flux within the universe. One is really only a ripple in the etheric cosmos.—And one experiences other aspects of this Second Man.
One perceives that this Second Man is perpetually trying to dissolve the physical substance of the body into nothingness. In another connection I said to some of you the other day: physical matter, physical substance presses; the etheric forces suck, draw out of space the content which fills it, suck up everything. And throughout our earthly life we live in this interplay of forces. For our nourishment we take physical matter into ourselves. Through the process of nourishment this physical matter streams into our body, setting in action all kinds of processes in accordance with its own nature. When we eat pickled cabbage it enters our system, where its action is conditioned by its own chemical and physical properties. When we drink milk, its action proceeds according to the nature of milk. But very soon a stop is put to this action of milk and cabbage. The etheric body begins to assail the milk-and-cabbage-properties in order to effect their extinction. So that within our system a perpetual battle is in progress between the action of the cabbage-and-milk-properties on the one hand, and, on the other, the counter-action which aims at their extinction. This battle takes place and its effect becomes manifest in what man excretes and in that which, as formative forces, as man's super-sensible organisation, moves in the direction of the head. In exact proportion to the amount of matter we excrete through the various secretory organs, an equal amount changes, in the other direction, into negative matter, into negative substance which lives as the principle of suction in our nervous system, especially in our brain.
Nobody can understand the human being by looking at the physical body only, for then we see, merely from the periphery, no more than part of the processes operating within the human organism. A certain amount of knowledge is gained about the processes working within the alimentary track and about what is excreted through sweating and so on. But for all excretion, that is to say, all that is passing into the grossly material condition, there is the other pole, representing what is drawn into the nervous system as the etheric element. For everything we excrete as material substance, an etheric equivalent flows into us. This etheric element whirls and surges and weaves in our etheric body or body of formative forces which permeates us in the way I have described.
And one also learns to know oneself as this Second Man by observing how the power of memory, the ability to remember, can change. In ordinary life we become aware of external impressions. These continue inwards, entering our thoughts, our mental pictures, and then come to a standstill. We can call them forth again, but the inner force by means of which we recall them does not extend beyond the nerve-endings.
Take for example, the eye. What happens when we perceive something outside is that we push through the optic nerve-endings which are spread out in the eye right into the blood-circulation of the eye. That is how perception is brought about. When we only remember, however, we penetrate no further than where the optic nerve comes to an end in the eye. With our etheric body or body of formative forces we do not reach through the nerve-endings into the blood stream.
When we now intensify thinking, it is not as if we merely experience the san з rebound as in the ordinary functioning of memory, when external perceptions are transformed into mental pictures which are then held and thrust back. If, as it were in reverse, we also perceive what is etheric in the world, we thrust just as far into our organism with this etheric thought-content of the world as with our ordinary memory-pictures which, however, are only reminiscences of life. And then we develop a consciousness of the etheric working in the cosmos; we live within the etheric formative forces of the world.
How a man experiences himself when living consciously within the weaving of the etheric cosmic forces can be sketched in this way. (The drawing cannot here be reproduced.) Here we have the play of the etheric forces in their manifold manifestation. This must be taken configuratively. Everything lives and weaves within it. And then man experiences himself in this etheric weaving. It makes a strange picture, but that is how it is and how it must be imagined. The feet and legs are hardly noticeable. One has the feeling that at one point, as it were, one is growing out of this play of the etheric forces. One experiences their action as far as one's nerve-endings. It runs through the back and on to the nerve-endings in the front of the body, and that is the extreme limit to which the etheric world extends in us. That is man's position in the present etheric cosmos. The way in which one experiences the etheric world when finding oneself edged, as it were, into some extreme corner of the etheric cosmos is that it reaches only with its fringe into one's organism, where the etheric action then comes to a halt. In short, that is the way in which one learns to live in the etheric world.

And indeed this would by no means be so difficult an achievement, if only nowadays people would take the trouble to practise such mental activity as I have described. The easiest way to become an adept in this way of thinking is to absorb in the right manner and really live through what is contained in my “Philosophy of Spiritual Activity.”
There is, for instance, the section which deals with this awareness of the activity of thinking in relation to the ethical and moral principle in the world. What I have described there is the same from the qualitative aspect. And when one studies the “Philosophy of Spiritual Activity” in the right way, one begins to understand what the nature of this life in the Etheric, what this experience of the formative forces, really is.
The Inner Aspect of the Activity of Speaking
Our next experience after that of the activity of thinking, can be awareness of the activity of speaking. And a beginning can well be made with the activity of speech in ordinary, everyday life. Only it is necessary to become as well trained in governing speech as in governing thought. Control of the latter must be achieved to the extent that the senses are silent, that one lives only in active thinking, that sense-impressions are eliminated. As regards speech, it is necessary to reach the point of having a great deal to say—for one must have a command of words and not be inarticulate—but at the same time to be able at will to check the impulse for a time and to practise absolute silence.
I know that in the case of some people this is asking a great deal; but in order to gain knowledge of the Third Man, this is absolutely necessary. One must have a clear idea of what it means to be eager to deliver a carefully-prepared speech, to have the words on the tip of the tongue, and yet to keep silent. That is how one learns to practise active silence. To practise passive silence—as one might in an empty room (not an airless room, of course, but with no other people present), when there is nobody to speak to—to remain passively silent is useless? one must learn to be actively silent.
Now you can say: A dull fellow indeed, going about practising silence in people's company, walking up to them and, instead of talking to them, just looking at them and remaining wrapped in silence. Well, I admit, my dear friends, that socially this would certainly be anything but pleasant; it could, however, actually prove exceedingly fruitful for spiritual advancement, and beneficial results could ensue if, for instance, one attended a party at which people, including oneself, were by no means silent as a rule, and if one now began to practise silence. One says nothing although one knows a great deal and, in giving freely of one's store of knowledge, has formerly always been a great talker. I say that one could do this, but one need not do it outwardly and, although it could be fruitful, it would not be so very helpful when aiming high; the idea is that the entire exercise, as I have described it, is carried out inwardly, that one is fully prepared to speak but has the ability to suppress the impulse inwardly.
You will understand better what I mean when I tell you, for instance, that in ordinary, everyday life one does not think in the true sense of the word. One does think in the field of mathematics if, for instance, one makes a mental picture of a triangle in the way I have described. One does some real thinking particularly when the mind is occupied with unusual things of a kind for which the language has no words. But when completely absorbed in the things which nowadays make up the content of current popular interest, one does not really do any actual thinking, for in this mental process the organs of speech constantly co-vibrate, albeit so quietly that one does not hear it. The mental activity of modern man, who so dislikes thinking about anything that is not to be found in the external world of the senses, is not real thinking. The mind is merely weaving in shadow-pictures of words..
You can test it yourself and you will find this weaving of the soul in the shadow-pictures of words to be a fact. When one can really bring the larynx inwardly into a state of complete rest while still maintaining that inner activity of the soul which normally animates the movements of the larynx, so that the escape from the spoken word remains an entirely inward exercise—if, in other words, one does with the activity of speech what one has previously done with the activity of thinking that is a transformed faculty of memory (where one pushes only as far as the nerve-endings, while now one exercises the activity of speech only as far as the larynx, just to the point where the latter is about to break into speech)—then gradually there will develop what in recent lectures I have called “the deep silence of the human soul,” because checking and preventing speech inwardly means developing the deep silence of the soul.
To get an idea of what this deep silence in the soul means, imagine yourself in a town, not Basle, perhaps, but in London or in a city even noisier still. You are right within this noise and turmoil. Now you leave the town and the noise gradually fades as you get further away. Presently you find yourself in the stillness and solitude of a wood. You say: All is quiet within and without. There comes a point when the stillness reaches the degree ‘nought.’ First the noise, then it grows quieter, then absolute stillness at point ‘nought.’
But now this can go further. And indeed this process of not only experiencing the quietness of a silent outer world and the soul at rest, but of passing into the deep silence, can be the direct result of abstaining from the use of words while maintaining that full inner activity which normally is bent on becoming vocal. One merely refrains from making use of the physical body. (I have described the various meditative exercises in my book “Knowledge of Higher Worlds and its Attainment.”) Then one realises that there is something beyond the point ‘nought’ of stillness. In public lectures I have made use of a commonplace comparison. I said: Supposing someone with a certain amount of capital spends some of it and reduces his means; then continues to spend until finally there is nothing left; he has reached point ‘nought.’ But he goes on spending and runs into debt. Now he has less than nought; and so it goes on. Here the mathematicians have introduced the negative numbers: -6, -4, -2, 0, 2, 4, 6, 8, etc. In a similar way you can also imagine how in the realm of sound the stillness at point ‘nought’ passes over into the negative, into a state that is stiller than stillness, quieter than quietness. You can establish the same conditions in the depths of your soul.
But then, when the outer world is now not only silent but has passed beyond mere silence, when the soul's reaction extends beyond the stillness at point ‘nought’ into the negative sphere of all external sound, then the spirit begins to speak out of the depths of the soul's stillness and we become aware of our Third Man, the astral man, as we say. Expressions do not matter, they are terminology; another name could serve as well.
Of this Third, astral Man, we become aware when we reach the deep silence of the soul, and from out of this profound silence the Spiritual sounds forth, a sounding which is the opposite of physical sound.
This astral body, as you will see, takes us in every respect further than the etheric body alone could have done. To make this clear, let me deal with it from a cosmic point of view.
What is the modern physicist or astronomer, in fact the modern scientist, trying to do? He studies the laws of nature. Through observation or experiment he establishes them. These laws of nature constitute his science. They present him with what is inherent in things. With that he ought to rest content. But instead, he begins to be proud of his laws of nature, he begins to be arrogant. And he now asserts what he cannot by any means substantiate, that these laws apply to the whole of the universe. He says: Discoveries I make in my laboratory on the earth would, if tested under similar conditions, prove equally valid on the most distant stars of the universe, stars from which the light takes so many light-years to reach the earth—people pretend that these things make sense—so that, given similar conditions the same laws of nature must prevail there, because their validity is absolute.
Yes, but it is not like that. At its source the light shines brightly into its immediate surroundings; further away from the source its strength decreases and the further we go the weaker it becomes, it grows faint. The power of light diminishes at a ratio equal to the square of the distance. So it is with light. And curiously enough, so it is also on earth with the laws of nature.
The validity of what you establish on the earth as laws of nature becomes less and less the further you get away from the earth. To be sure it seems dreadful to say such a thing, and in the eyes of a staunch student of natural science anyone with such ideas must necessarily appear as the perfect idiot. That one can well understand, because when this happens, and one looks at it from the modern scientist's point of view, one can very easily put oneself in his place. Only the reverse does not happen: the modern scientist cannot put himself in the place of the spiritual investigator. The latter knows perfectly well how the student of natural science arrives at his facts. Such understanding is lacking when the case is reversed. Therefore most criticisms levelled at spiritual science from that quarter are, from their point of view, quite justified. But they merely show that the student of natural science cannot honestly find any real meaning in what the spiritual investigator has to say. That one must grant him, because it is a fact. It is simply beyond him. He must himself become a spiritual investigator before one can enter into polemics with him. For that reason the futility of polemics with a man who, firmly entrenched in natural science, has no mind for the findings of spiritual science, is obvious.
Well, with what has been said about the light, the student of natural science will agree, as he has discovered it himself, but as far as the laws of nature are concerned, he will disagree. However, with regard to light, the spiritual investigator must make a reservation. Natural science says: As the light radiates, its strength diminishes with distance, until at last it fades to the extent that its strength is identical with the degree ‘nought.’ But such a statement is just as clever as if someone were to say: Here I have an elastic rubber ball; now I press it. Naturally the ball tends to bulge out on the other side. The elasticity pushes the surface this way and that way. Now someone says: That cannot be; if I press elastic substance the process must go on and on, only it becomes so weak at last that it is no longer perceptible.—It is, however, not like that: elasticity rebounds.
And this also applies to the light. The light does not radiate in a way that one could say: Far out there it is so weak that it will soon approach the point of darkness, yet it continues to spread further and further. That is not true. Its radiation extends only to a certain point, to the periphery of a given sphere; then it rebounds. And as it comes back it is visible only to the spiritual investigator, not to the natural scientist. Because when the radiation of light has exhausted its elasticity and rebounds, it returns as spirit, as the super-sensible. Then the natural scientist cannot perceive it. There is no light that shines and does not come to a certain boundary from which it is thrown back to return as spirit. What I am now telling you about the light applies equally to the laws of nature. The validity of these laws diminishes the further you get away into space. But this continues only as far as the outer shell of a given sphere; thus everything comes back. The laws of nature, however, then return as thoughts that are wisdom-inwoven. And that is the cosmic ether.

The cosmic ether does not radiate in an outward direction with regard to the earth, it radiates with a centripetal movement from all sides. But what lives in all these incoming forces that radiate to the earth are creative, wisdom-filled thoughts. The cosmic ether is at the same time a thought-world of formative forces. There is, however, a difference: When here on earth I form the kind of thoughts which lead to the laws of nature, such thoughts are, figuratively speaking, neatly aligned, so that one can say: there exists a certain constancy of matter, a constancy of energy. We have exponents of the law of light, and so on. The formulations of what lives in matter are made by means of thoughts.
But when the thoughts come back, when one experiences how they live in the cosmic ether, they are not thoughts born of logic, not thoughts with such sharply defined outlines; they are experienced as pictorial thoughts, pictures, Imaginations.
When such questions arise one meets with strange things in modern cultural life. To some of you present here I said a few days ago: During the last 40 to 50 years, theories without number or, if you like, hypotheses, have been advanced about the cosmic ether. Some have conceived it as a rigid body, some as a liquid body, others as cosmic gas, as something in a state of whirling motion or the like, and so on. But what is happening when such hypotheses are advanced? They are simply the logical outcome of a mental approach that clings to the kind of thinking that has become habitual in dealing with the visible beings and processes of nature. But what comes back to us from the cosmos has long since become incapable of being grasped within the framework of thoughts in which the laws of nature are formulated. What is coming back can be apprehended only when one begins to think in pictures, to think imaginatively.
One could say: the validity of all that is contained in and governs the formulation of the laws of nature diminishes at the ratio of the square of the distance measured up to the periphery of a given sphere. There the laws of nature have altogether ceased to exist as such. They have become fused, they blend, to return, now, as pictures; they come back in figurations, in images.
And now, when one has achieved the stage of vision I have described, one perceives the world etherically, that is to say, in the form of pictures, and one has to acknowledge that now, while living in the etheric realm one does not only see nothing of one's physical body, but also one's power of thought that is employed in the ordinary world has ebbed away.. Instead, it is as if the universe were radiating back pictures, Imaginations, from all directions. So that in order to understand the ether, one begins to change ordinary thinking into thinking that is plastic, pictorial. It follows then, as a matter of course, that the ether could never be understood by means of any of these misconceived hypotheses. For at the boundaries of etheric radiation, all those calculations and theories concerned with physical phenomena in nature have lost their meaning. At that point the outstreaming has ceased and we have incoming radiation which no longer responds to the range of thought that depends on the ordinary consciousness, but demands a fundamentally artistic approach, inspired by thoughts springing from the realm of art, from the realm of art in the earthly sense.
What I have to tell you now will sound paradoxical, but it is the simple truth for one who sees the world in its true light. Supposing I carve a figure in wood, mould it into the shape of a human being and really succeed in creating a good likeness of the outward appearance of a man. But there is one thing a sculptor cannot do, namely, to let the space be ‘sucked out.’ All I can do as a sculptor is to master the physical material. If I were also able to make the laws governing the cosmic ether operate within the space occupied by my wooden figure, that is to say. if that deep silence were to reign externally, if the negative stillness, not only the stillness at point ‘nought,’ were to take possession, leaving not only space but something space-less, then my wooden sculpture would not, it is true, become a human being, but something like a plant. The wooden figure remains a sculpture only, as it has only physical properties and is merely a replica of an external form, because space-suction, which should really be the supplementary element in the form, does not also come into operation. As it is, that cannot happen, otherwise my wooden sculpture would be a growing organism.
You must realise that with ordinary artistic thinking, with ordinary artistic feeling, you cannot reach the etheric world because, to do so, one has not only to project mental images into space, but one must really lay hold of space, so that the ether empties it. Then one experiences life, the living, in this sucked-out space, or rather in the process of this suction. Thus a very different kind of thinking is needed to reach these higher worlds.—And when one has also had the other experience I described as the deep silence of the soul, then something else happens. One experiences how, coming out of cosmic space, etheric forms approach one, and in these forms one feels the presence of sentient, spiritual being. Not only etheric formations but actual spiritual beings of the so-called higher Hierarchies approach one. One lives as spirit among spirits; one experiences a real spiritual world. It approaches with the inflow of this back-streaming radiation. Wherever the etheric forms approach us the spiritual world is revealed. The physical has departed and returns in etheric forms. But now, together with these returning etheric forms, spiritual beings can approach us. Only, if you were to ask yourselves: Where do they come from?—the ‘where’ has no longer any spatial meaning. Their relation to space is that, converging from the periphery of the universe, they are coming in from all sides of the universe, because they let themselves be borne in on the cosmic ether. The cosmic ether gives them a spatial ‘where,’ but this ‘where’ connotes a gravitating from without.
These two ‘substantialities’ which I discover in this way in the world, the one which, working in the formative forces, approaches me in etheric forms and suffuses me, and the other, which lives and has its being in the spiritual world—these two substantialities the human being acquires as he descends from his pre-earthly to his earthly life, filling his whole being with a content held together by a part of the infinite world of formative forces—infinite only in a relative sense, namely, only as far as the boundaries of the universe; and itself filled with the astral body, with what is borne in on the ether and has a ‘where’ only through the ether.
We bear within us the physical body consisting of physical ingredients of the earth; we bear within us the etheric body which we receive from out of cosmic space; and within the etheric body we bear the astral body which is spirit from cosmic spirit. We confine within the limits of our own being what appears without contour and without limit in the universe.
And when we now proceed to do still more advanced exercises in which we do not only reach the deep silence of the soul but, penetrating this deep silence, we awake in the activity of our own will, as we normally awake only in the activity of thinking and conceiving, then we experience our fourth member, our ‘I.’—About this experience of the ‘I’ it is my intention to speak to you tomorrow.
Das Anschauungserlebnis der Denktätigkeit und der Sprachtätigkeit
Ich bin in den letzten Vorträgen auf das Wesen des Menschen so eingegangen, daß ich glauben kann, die Betrachtungen, die da angestellt worden sind, können auch für diejenigen verehrten Besucher verständlich sein, die uns jetzt die Freude machen, zum Lehrerkurs hier zu sein. Und ich habe im Beginne dieser Betrachtungen ja schon bemerkt, daß das, was ich sage, in vieler Beziehung für die «erleuchteten Anthroposophen» eben eine Art Wiederholung sein muß. Nun möchte ich heute in diesen Betrachtungen insofern fortfahren, als ich nach einer kurzen Wiederholung wesentlicher Punkte übergehen werde zu dem, was sich dann an den vorigen Vortrag anschließt.
Ich habe bemerklich gemacht, wie der Mensch für die äußere Anschauung, für dasjenige, was der Sinnesbeobachtung gegeben ist, was dann der Verstand aus den Sinnesbeobachtungen vielleicht auch mit Hilfe des Experimentes kombinieren kann, wie der Mensch für all das zunächst nur seinen physischen Leib offenbart. Zugrunde liegt nun diesem physischen Leibe das, was man den Äther- oder Bildekräfteleib nennen kann, eine feinere Menschheitsorganisation, gewissermaßen ein zweiter Mensch im Menschen. Wie kommt man zu einer wirklichen Anschauung dieses zweiten Menschen? Es ist — das muß immer wieder betont werden — eigentlich gar nicht einmal so besonders schwierig, zu einer wirklichen Anschauung dieses zweiten Menschen zu kommen, die ebenso gültig vor einem steht wie das, was die Sinne beobachten und was der Verstand kombinieren kann. Man muß nur — weil der Mensch in der heutigen Zeit nicht so stark, wie das in früheren Zeiträumen der Menschheitsentwickelung der Fall war, in dem Gedankenelemente selber lebt, sondern sich in dem Gedankenelement mehr einem passiven Verhalten hingibt und Eindrücke erwartet von der Sinneswelt —, man muß nur durch Übungen dieses Gedankenelement verstärken. Gewiß, der Mensch hat auch heute Gedanken, aber er kann kaum zu einer wirklichen Einsicht in die Wesenheit des Denkens, der Denktätigkeit kommen, weil er ganz und gar gewöhnt ist, in seine Gedanken sogleich einfließen zu lassen, wenn er erwacht, die äußeren Sinneseindrücke; weil er eigentlich nur auf diese äußeren Sinneseindrücke etwas gibt. Er kommt dadurch zwar dazu, für seine Gedanken einen Inhalt zu haben, nämlich den äußeren Sinnesinhalt; aber er kommt nicht dazu, die eigene Tätigkeit des Denkens zu fühlen, zu empfinden. Dies wird für den heutigen Menschen eben durch solche Übungen erreicht, wie ich sie besprochen habe zum Beispiel in meinem Buche «Wie erlangt man Erkenntnisse der höheren Welten?».
Solche Übungen verlangen vom Menschen, daß er gewissermaßen sich mit seinem ganzen Wesen in die Denktätigkeit hineinversetzt, daß er sich hingibt mit aller inneren Gewalt dem Denken, und daß ihm bei diesem Denken dann gleichgültig ist, was die äußeren Sinne ihm überliefern, daß er also ganz bewußt nur in der Denktätigkeit lebt.
Helfen kann einem viel zu dieser inneren Denkübung, wenn man sich einmal mit Mathematik beschäftigt hart, namentlich mit Geometrie. Diese Denktätigkeit, die man in der Geometrie auszuüben hat, braucht man nur — ich möchte sagen durch einen mächtigen Ruck in das eigene Wesen - in ihrer Selbständigkeit, in ihrer Bildhaftigkeit, in ihrem inneren Leben und Weben zu erfahren, dann hat man schon, wenn man ein Dreieck aufzeichnet, eben ein Erleben der Aktivität des Denkens. Sie können ja allerdings ein Dreieck auf die Tafel zeichnen. (Es wird gezeichnet.) Aber ist das ein Dreieck? Das, was auf der Tafel steht, ist kein Dreieck, das ist eine große Anzahl von Kreideklümpchen, die da an der schwarzen Tafel kleben, die man sogar, wenn man ein hinreichend starkes Mikroskop hätte, abzählen könnte. Das ist ja kein Dreieck. Es ist ein Unsinn zu glauben, daß da auf der Tafel das Dreieck ist. Das Dreieck können Sie nur in Ihrer Seele haben, in dem Gedanken, den Sie sich an der Hand dieser Kreideklümpchen, die da an der Tafel kleben, machen. Und wenn Sie auch absehen von den Kreideklümpchen, die an der Tafel sind — Sie können meinetwillen recht oft diese Tafelbeschmiererei mit Kreide gemacht haben -, dann können Sie, ohne daß Sie eine Tafel haben, wenn Sie einfach sitzen oder stehen, selbst ohne einen Finger zu bewegen, bloß in Gedanken die Vorstellung des Dreiecks haben, und dann können Sie verfolgen, wie Sie — aber alles nur in Gedanken - hier anfangen einen Strich zu ziehen, dann einen zweiten, dann einen dritten. Sie können leben in dieser inneren Tätigkeit, ohne daß Sie irgend etwas da außen machen. Sie können immer mehr und mehr solche Übungen machen, insbesondere auch kompliziertere Übungen. Zum Beispiel denken Sie sich einmal, Sie haben hier. noch einmal die Tafel beschmiert mit roten Kreideklümpchen und beschmieren sie jetzt mit grünen Kreideklümpchen. Und jetzt mache ich noch einmal die Schmiererei, und Sie machen meinetwillen das Folgende: Sie haben sich an diesen beiden Figuren veranschaulicht, was Sie innerlich machen sollen, und jetzt stellen Sie sich vor, schnell nur, geradeso, :wie Sie vorhin das Dreieck in Gedanken gezeichnet haben: das Rote wächst in das Grüne hier hinaus, hört hier auf, und das Grüne schiebt sich unter dem Roten durch, so daß aus dieser Figur diese Figur entsteht, und diese Figur aus jener — bloß im Denken. Da haben Sie das Rote in der Mitte, das Grüne ringsherum. Jetzt stellen Sie sich vor: das Rote wächst, das Grüne zieht sich zusammen. Nun haben Sie vor sich den grünen Kreis zusammengezogen, das Rote hier herum, das rote Rad; jetzt wiederum umgekehrt: das Rote schiebt sich herein, das Grüne dehnt sich aus, und das lassen Sie abwechseln, ganz in rhythmischer Folge, indem innerlich ein Kreis ist, außen ein Rad: rot, grün; grün, rot; rot, grün; grün, rot. Sie stellen sich das vor, ohne daß Sie irgendwie nötig haben, etwas äußerlich zu tun. Da werden Sie allmählich gewahr werden, daß Denken heißt: geradeso innerlich etwas tun, wie etwas äußerlich tun heißt, seine Hand gebrauchen, seinen Arm gebrauchen. Wenn Sie Ihren Arm gebrauchen, das spüren Sie. Nun müssen Sie spüren lernen, was es heißt: die Gedankenkräfte gebrauchen. Wenn Sie Ihre Arme gebrauchen und spüren, so erleben Sie Ihren physischen Leib. Wenn Sie anfangen, in dieser Weise Ihre Gedanken zu gebrauchen, so spüren Sie Ihren zweiten Menschen, Ihren Ätherleib, Ihren Bildekräfteleib. Sobald Sie wirklich das so weit gebracht haben, daß Sie sich nur einen Ruck zu geben brauchen, um überzugehen vom Armbewegungen-Spüren, Beinbewegungen-Spüren zum Spüren der inneren Denkkräfte, in diesem Augenblicke erleben Sie Ihren zweiten Menschen, Ihren Äthermenschen, Ihren Bildekräftemenschen. Aber Sie erleben ihn so, daß er eigentlich ganz aus Gedanken gewoben ist. Und in diesem Augenblick wird Ihnen zugleich Ihr ganzes Erdenleben wie gegenwärtig. Wie in einer einzigen Überschau sehen Sie Ihr ganzes Erdenleben zurück bis in die erste Kindheit hinein.

Was Sie da als den zweiten Menschen erleben, ist eben nicht ein Raumesleib, ist ein Zeitleib. Und man kann, das sagte ich schon in diesen Vorträgen, wenn man den physischen Menschen zeichnet, dann hineinzeichnen diesen Zeitleib. Aber es ist nur eine Phase festgehalten, also so, wie wenn man eine Phase des Blitzes festhält. Dieser Bildekräfteleib lebt nicht im Raume; er lebt nur für einen Augenblick im Raume. Im nächsten Augenblick ist er etwas anderes. Er ist in fortwährendem Fluktuieren, in fortwährender Veränderung. Und diese Veränderung erlebt man als das Lebenstableau.
Aber zu gleicher Zeit damit erlebt man, daß man nun sich als einen Teil des ganzen Universums fühlt, daß man nicht mehr. der Meinung ist, man sei in seiner Haut abgeschlossen, sondern daß man selbstverständlich zu der Meinung kommt, man fluktuiere innerhalb des ganzen Universums, man ist eigentlich nur eine Welle im ätherischen Universum.
Und man bekommt noch andere Anschauungen über diesen zweiten Menschen. Man bekommt noch die Anschauung, daß er fortwährend das Bestreben hat, die physische Materie, die man in sich trägt, in ihr Nichts aufzulösen. Ich habe in diesen Tagen zu einer Anzahl von Ihnen in einem anderen Zusammenhange gesagt: Die physische Materie, der physische Stoff drückt; dasjenige, was im Ätherischen lebt, saugt, bringt das, was den Raum erfüllt, aus dem Raum heraus, saugt alles auf. Und wir leben eigentlich in unserem Erdenleben fortwährend in diesem Wechselspiel. Wir ernähren uns, bringen dadurch in uns physische Materie hinein. Diese physische Materie strömt durch die Ernährung ein Stück in unseren Leib hinein, richtet da allerlei Prozesse, Vorgänge an, die im Sinne dieser physischen Materie orientiert sind. Wenn wir Sauerkohl essen, so benimmt sich der Sauerkohl zunächst so — indem er ein Stück hineingeht in unseren Organismus —, wie er eben nach seinen chemischen und physischen Eigenschaften als Sauerkohl sich benehmen kann. Wenn wir Milch trinken, benimmt sich die Milch nach Milchesart. Aber das wird der Milch und dem Sauerkohl bald ausgetrieben. Da beginnt der Ätherleib seine Tätigkeit und hat das Bestreben, nun das Milchsein und Sauerkohlsein auszulöschen, so daß ein fortwährender Kampf in uns ist zwischen Sauerkohlsein und Milchsein einerseits und dem Ausgelöschtwerden von Sauerkohlsein und Milchsein. Dieser Kampf ist da, und er spielt sich ab. Es zeigt sich das Vorhandensein dieses Kampfes in dem, was der Mensch absondert, und in demjenigen, was als Bildekräfte, als übersinnliche Menschheitsorganisation, nach dem Kopfe hin wandert. Genau ebensoviel, wie wir absondern durch die verschiedenen Absonderungsorgane, verwandelt sich nach der anderen Seite in negative Materie, in negativen Stoff, der als saugendes Prinzip in unserem Nervensystem, insbesondere in unserem Gehirn lebt. Und niemand kann den Menschen kennenlernen, der nur auf den physischen Leib hinschaut, denn da lernt man sozusagen nur von der Peripherie herein ein Stück der Vorgänge kennen, die im menschlichen Organismus sind. Da lernt man ein Stück dieser Vorgänge kennen, die längs des Ernährungstraktes verlaufen. Und dann lernt man erkennen dasjenige Stück, das sich durch Schweiß oder durch Sonstiges absondert. Aber für alles solches Absondernde, das heißt ins Grobmaterielle Verfallende, ist der andere Pol da, das, was sich nach dem Nervensystem als das Ätherische hinzieht. Für alles das, was wir als äußere materielle Substanz absondern, geht in uns Ätherisches hinein. Dieses Ätherische, das wirbelt und wellt und webt in unserem ätherischen oder Bildekräfteleib, der uns in der Weise, wie ich es beschrieben habe, ganz durchsetzt.
Und sich selbst lernt man, wie ich schon angedeutet habe, als diesen zweiten Menschen dadurch kennen, daß man beachtet, wie die Erinnerungskraft, das Erinnerungsvermögen sich verändern kann. Im gewöhnlichen Leben nehmen wir die äußeren Eindrücke wahr. Sie setzen sich nach innen zu fort in den Gedanken, in den Vorstellungen, und stocken dann. Wir können sie wieder hervorrufen. Aber wenn wir sie wieder hervorrufen, dann kommen wir mit unserer inneren Kraft nur bis zu den Nervenendigungen. Wenn wir also das Auge betrachten, wenn wir eine äußere Wahrnehmung machen, so stoßen wir durch die Nervenendigungen des sich im Auge ausbreitenden Sehnervs hindurch bis in die Blutzirkulation des Auges. Dadurch entsteht die Wahrnehmung. Wenn wir uns bloß erinnern, so stoßen wir nur bis zu dem Ende des Nerven im Auge, bis da, wo der Nerv gewissermaßen ausläuft. Wir stoßen nicht durch die Nervenendigungen durch bis ins Blut mit unserem ätherischen oder Bildekräfteleib.
Wenn wir dann das Denken verstärken, dann ist es so, als ob wir nicht bloß jenen Rückstoß erfahren würden, den wir in der gewöhnlichen Erinnerung haben, wo wir erst die Wahrnehmung aufgenommen haben, sie zu Vorstellungen umgebildet haben, die dann in uns stocken, zurückgestoßen werden; sondern wenn wir, gewissermaßen von rückwärts herkommend, noch dasjenige aufnehmen, was ätherisch in der Welt ist, dann stoßen wir mit diesem ätherischen Gedankeninhalt der Welt in unserem Organismus gerade so weit vor, wie wir sonst mit den Erinnerungen, die aber nur Reminiszenzen des Lebens sind, vorstoßen. Dann eignen wir uns eben ein Bewußtsein von dem ätherischen Geschehen in der Welt an, dann leben wir in dem Äthergeschehen der Welt drinnen. Und derjenige Mensch, der sich in dem Äthergeschehen der. Welt erlebt, der erlebt sich, wenn ich das skizzenhaft aufzeichnen soll, so: Da ist das Äthergeschehen der Welt in mannigfaltigster Weise (gelb). Sie müssen es sich konfiguriert denken. Da webt und lebt alles drinnen. Und dann erlebt sich der Mensch in diesem Äthergeschehen. Es wird sonderbar da aussehen, aber es ist so — was ich hier aufzeichne (rot), muß man so auffassen —: die Füße, die Beine bemerkt man kaum. Man erlebt nun das Äthergeschehen so, daß man gewissermaßen an einem Punkte aus diesem Äthergeschehen herauswächst. Man erlebt das Äthergeschehen bis zu seinen Nervenendigungen hin. Das geht durch den Rücken durch und geht bis zu den Nervenendigungen des Vorderleibes, und man ist so der letzte Ausläufer der Ätherwelt. So nimmt sich das gegenüber der gegenwärtig vorhandenen Ätherwelt aus. Man nimmt die Ätherwelt durchaus so wahr, daß, wenn man sich da so hinausgedrängt sieht wie in eine letzte Ecke des Äthergeschehens, das letzte Stück noch in einen hereinragt und bei einem dann dieses Äthergeschehen aufhört. Kurz, man lebt sich auf diese Weise in das Äthergeschehen der Welt ein.

Und es ist wirklich wahr: Es wäre gar nicht so schwierig zu erreichen, wenn die Menschen nur in der gegenwärtigen Zeit die Neigung hätten, sich, wie ich es beschrieben habe, in die Denktätigkeit selbst einzuleben.
Man kommt ja am leichtesten dazu, sich in diese Denktätigkeit selbst einzuleben, wenn man das, was in meiner «Philosophie der Freiheit» enthalten ist, richtig durchlebt. Dort ist zum Beispiel hingewiesen auf dieses Denkerleben für die ethische, für die moralische Welt. Qualitativ ist es dasselbe, was ich da beschrieben habe. Und wenn man in der richtigen Weise die «Philosophie der Freiheit» studiert, so kommt man darauf, was eigentlich dieses Äthererleben, dieses Bildekräfteerleben ist.
Das nächste Erleben kann dann so entstehen, daß man nicht bloß die Denktätigkeit ergreift, sondern daß man die Sprachtätigkeit ergreift, daß man sich zur Anschauung der Sprachtätigkeit erhebt. Hier kann man sogar bei der ganz gewöhnlichen Sprachtätigkeit des alltäglichen Lebens beginnen. Nur muß man es mit der Sprachtätigkeit ebenso weit bringen wie mit der Denktätigkeit. Mit der Denktätigkeit muß man es so weit bringen, daß die Sinne schweigen, daß man nur aktiv im Denken lebt, daß man von den Sinnen nicht beeindruckt wird. Mit der Sprachtätigkeit muß man es dazu bringen, daß man vieles auszusagen hat, daß man nicht Worte-arm, sondern Worte-reich ist, daß man furchtbar vieles zu erzählen hat, aber auch nach Willkür für eine gewisse Zeit der Übung alles verschweigen kann. Ich weiß, daß das für manche Menschen eine äußerst starke Zumutung ist; aber für das Erkennenlernen des dritten Menschen ist das durchaus notwendig. Man muß geradezu verstehen, was das heißt: Man hat alle Vorbereitungen innerlich dazu gemacht, daß einem das Wort aus der Zunge herausfahren sollte; aber man lernt schweigen, aktiv schweigen. Passiv schweigen lernen, wenn man in einem leeren Raum ist — natürlich nicht in einem luftleeren, sondern in einem menschenleeren Raum -, wo man zu niemandem etwas zu sagen hat, bloß passiv schweigen lernen, das hilft nichts, sondern aktiv muß man schweigen lernen.
Nun können Sie sagen: Da wird man ja ein recht langweiliger Kerl werden, wenn man unter den Menschen herumgeht und sich im Schweigen übt, das heißt, sich vor die Menschen hinstellt, und statt daß man ihnen etwas erzählt, sie anschweigt. Nun will ich durchaus nicht leugnen, daß das, so wenig erfreulich es in sozialer Beziehung wäre, sogar in bezug auf das geistige Vorwärtskommen außerordentlich viel Fruchtbares erbringen könnte. Ja, es könnte schon ganz fruchtbare Resultate liefern, wenn zum Beispiel irgendein Mensch in eine Gesellschaft ginge, wo man gewöhnlich nicht schweigt, und wo er auch sonst nicht gewöhnt ist, zu schweigen, und er nun anfängt zu schweigen. Er redet nichts, trotzdem er ungeheuer viel weiß, und eigentlich aus demselben, was er da weiß, früher immer furchtbar viel geschwatzt hat. Ich sage, man könnte das tun; aber man braucht es nicht äußerlich zu tun, und es wird, trotzdem es fruchtbar sein könnte, dennoch wiederum in bezug auf höhere Intentionen nicht allzuviel liefern. Es handelt sich vielmehr darum, daß man den ganzen Vorgang, den ich beschrieben habe, innerlich macht, daß man alle Veranstaltungen zum Reden macht, aber es innerlich nicht zum Reden kommen läßt.
Sie werden besser verstehen, was ich meine, wenn ich Ihnen zum Beispiel sage, daß man ja im gewöhnlichen Leben gar nicht wirklich denkt. Man denkt zum Beispiel über Mathematik, wenn man ein Dreieck in der Weise macht, wie ich es vorhin beschrieben habe; man denkt insbesondere, wenn man solch absonderliche Dinge macht, für die es in der Sprache keine Worte gibt. Aber wenn man nur in den Dingen denkt, die so landläufig unter den Menschen heute leben, so denkt man eigentlich nicht wirklich, denn in diesem Denken vibrieren fortwährend die Sprachorgane mit, wenn auch so leise, daß man es nicht hört. Das Denken der Menschen heute, wo sie so wenig das Denken lieben, dem nichts Äußerlich-Sinnliches entspricht, ist gar kein wirkliches Denken. Es ist nur ein seelisches Weben in Wortschatten. Man prüfe sich nur einmal, und man wird sehen, wie dieses seelische Weben in Wortschatten vorhanden ist. Wenn man nun in der Lage ist, seinen Kehlkopf wirklich auch innerlich vollständig zur Ruhe zu bringen und dennoch die innerliche Tätigkeit in der Seele ausübt, die sonst der Kehlkopfbewegung zugrunde liegt, wenn also die Übung, aus den Worten herauszukommen, eine ganz innerliche bleibt, wenn man mit der Sprachfähigkeit mit anderen Worten dasselbe macht, was man vorher mit der Denktätigkeit gemacht hat, die eine umgewandelte Erinnerungsfähigkeit ist - da stößt man nur bis zu den Nervenendigungen, jetzt übt man die Sprachtätigkeit nur bis zum Kehlkopf aus, gerade bis zu dem Punkte, wo er anfangen will zu sprechen -—, dann bildet sich nach und nach eben dasjenige aus, was ich in der letzten Zeit in den öffentlichen Vorträgen «das tiefe Schweigen der menschlichen Seele» genannt habe. Nämlich, es nicht zum innerlichen Reden kommen zu lassen, heißt, das tiefe Schweigen der Seele ausbilden.
Das tiefe Schweigen der Seele muß man so verstehen: Denken Sie sich, Sie sind in einer Stadt, vielleicht nicht gerade in Basel, sondern in London oder in einer noch tosenderen Stadt. Sie sind im lauten Tosen drinnen. Jetzt entfernen Sie sich von der Stadt. Das Tosen wird schwächer. Sie gehen weiter, und das Tosen wird immer schwächer. Sie kommen vielleicht in die einsame Stille des Waldes. Sie sagen: es ist ganz ruhig innen und außen. Es wird einen Punkt geben, wo die Ruhe Null eintritt, also die Nullruhe eintritt. Erst ist das Geräusch, jetzt wird es ruhiger, nun kommt die Nullruhe. Nun kann das aber weitergehen. Und daß es weitergeht, daß man nicht nur jene Ruhe hat, wo die äußere Welt auch in der Seele schweigt, sondern daß man das tiefe Schweigen bekommt, das kann eben ein Ergebnis dieses Sichenthaltens der Worte sein, trotzdem man all die innere Tätigkeit, die es zu den Worten bringen kann, ausübt, nur nimmt man den physischen Leib nicht in Anspruch. Die einzelnen Übungen habe ich in dem Buche «Wie erlangt man Erkenntnisse der höheren Welten?» beschrieben. Da merkt man dann, daß es noch etwas mehr gibt als die Nullruhe. Und ich habe in den öffentlichen Vorträgen einen triivialen Vergleich gebraucht, ich habe gesagt: Denken wir, einer habe ein bestimmtes Vermögen. Er gibt davon aus; da hat er weniger. Er gibt weiter aus, da hat er wieder weniger. Endlich hat er Null. Ja, jetzt gibt er weiter aus, da macht er Schulden, da hat er noch weniger als Null. Und so geht es weiter. Die Mathematiker haben ja da die negativen Zahlen eingeführt -6 -4 -2 0 2 4 6 8 usw. So können Sie sich auch vorstellen, daß die Nullruhe übergeht in das Negative, in dasjenige, was stiller als die Stille, ruhiger als die Ruhe ist. Das können Sie in der Seele herstellen.
Dann aber, wenn auf diese Weise die äußere Welt nicht nur schweigt, sondern mehr tut als schweigen, wenn die Reaktion der Seele über die Nullruhe hinausgeht in das Negative des äußeren Tönens und Lautens, dann beginnt aus dem tiefen Schweigen der Seele heraus der Geist zu sprechen, und dann nehmen wir unseren dritten Menschen wahr, den wir dann den astralischen Menschen nennen. Ausdrücke sind gleichgültig, es ist eine Terminologie, man könnte ihn auch anders nennen. Dieser astralische, dieser dritte Mensch, den werden wir gewahr, wenn wir bei dem tiefen Schweigen der Seele ankommen, und aus dem tiefen Schweigen der Seele heraus das andere, das Geistige tönt, was das entgegengesetzte Tönen des physischen Tönens ist. Und dieser astralische Leib führt uns in jeder Beziehung weiter als der bloße ätherische Leib. Um das zu verdeutlichen, lassen Sie mich etwas Kosmisches anführen.
Der heutige physische Forscher oder Astronom, überhaupt der heutige Naturwissenschafter, was tut er? Er erforscht Naturgesetze. Er beobachtet und gewinnt dadurch Naturgesetze; oder aber er experimentiert und gewinnt dadurch Naturgesetze. Jetzt hat er sie, diese Naturgesetze; sie sind seine Wissenschaft, sie geben ihm dasjenige, was in den Dingen liegt. Mehr sollte er eigentlich nicht sagen. Aber jetzt fängt er an, auf seine Naturgesetze stolz und hochmütig zu werden und tut jetzt eine Behauptung, die er eigentlich gar nicht tun könnte, nämlich: daß diese Naturgesetze im ganzen Universum gelten. Er sagt, wenn ich auf der Erde in meinem Laboratorium etwas erforscht habe, und wenn die Bedingungen ebenso hergestellt werden könnten auf den fernsten Sternen des Weltenalls, von denen das Licht so und so viele Lichtjahre braucht, um zur Erde zu kommen — die Menschen geben ja vor, daß sie sich bei diesen Dingen etwas vorstellen können —, so würden, wenn eben dort die Bedingungen ebenso hergestellt werden könnten, die Naturgesetze selbstverständlich dort auch gelten, denn diese Naturgesetze sind eben von absoluter Gültigkeit.
Ja, aber so ist es nicht. Wenn hier eine Lichtquelle ist, so leuchtet sie in der Umgebung zunächst stark. In weiterer Verbreitung ist die Lichtstärke wesentlich geringer; wenn wir noch weiter gehen, noch geringer, und wenn wir ganz weit gehen, wird sie lichtschwach. Es nimmt da die Lichtstärke mit dem Quadrate der Entfernung ab. Das ist so beim Licht. Und das ist kurioserweise auch so auf der Erde bei Naturgesetzen.
Was Sie auf der Erde als Naturgesetze konstatieren, das wird immer ungültiger, je weiter Sie sich von der Erde entfernen. Nicht wahr, es ist ja furchtbar, so etwas auszusprechen, und vor dem geregelten Naturforscher muß man eben ein wirklicher Idiot sein, wenn man so etwas ausspricht, selbstverständlich. Das versteht man ja ganz gut, denn wenn man zu diesen Dingen kommt, so kann man sich sehr leicht in die Seele eines gegenwärtigen Naturforschers hineinversetzen. Nur das Umgekehrte ist nicht der Fall: er kann sich nicht in die Seele des Geistesforschers hineinversetzen. Wie der Naturforscher zu alledem kommt, was er behauptet, das weiß der Geistesforscher sehr gut, nur eben das Umgekehrte ist nicht der Fall. Daher sind auch zumeist die Kritiken über die Geistesforschung, die von naturforscherischer Seite ausgehen, von jener Seite ja vollständig berechtigt; aber sie besagen weiter nichts, als daß sich der Naturforscher bei den Aussagen des Geistesforschers nichts denken kann. Das muß man ihm aber glauben, denn das ist so. Er kann sich eben nichts denken. Er muß eben zuerst ein Geistesforscher werden, wenn man überhaupt mit ihm polemisieren will. Daher ist alles Polemisieren mit demjenigen, der ein Naturforscher bleiben will und sich nichts denken kann bei den Ergebnissen der Geistesforschung, etwas ganz Vergebliches.
Nun, das bezüglich des Lichtes wird ja der Naturforscher zugeben — das ist ja natürlich sein eigenes Resultat —, bezüglich der Naturgesetze wird er es nicht zugeben. Aber schon bezüglich des Lichtes muß der Geistesforscher eine Einschränkung machen. Sehen Sie, der Naturforscher sagt, wenn das Licht da ausstrahlt, so nimmt seine Lichtstärke immer mehr und mehr ab, eben je weiter man hinauskommt, und zuletzt wird es so, daß man die Lichtstärke von der Null nicht mehr unterscheiden kann. Aber sehen Sie, eine solche Behauptung ist genau ebenso gescheit, wie wenn einer sagt: Ich habe hier einen Ball, der ist elastisch; den drücke ich jetzt ein. - Nun, in Wirklichkeit hat der Ball dann das Bestreben, wie Sie wissen, nach der anderen Seite auszuschlagen. Die Elastizität treibt die Oberfläche hin und her. Nun sagt einer: Das kann ja gar nicht sein; wenn ich da überhaupt etwas Elastisches einbiege, so muß das immer weiter und weiter sich biegen; nur wird es zuletzt hier so schwach, daß man es nicht mehr sieht, nicht mehr wahrnehmen kann. — Aber es ist eben nicht so. Das Elastische schnellt wieder zurück. Geradeso ist es mit dem Licht. Das Licht breitet sich ja nicht so aus, daß man sagen kann: da draußen ist es so schwach, daß es schon bald in die Finsternis hineinkommt, aber es breitet sich immer weiter aus. Das ist eben nicht wahr. Es breitet sich nur bis zu einem gewissen Punkte, bis zu einer gewissen Kugelschale aus, und dann schnellt es zurück. Und indem es zurückkommt, sieht es nur der Geistesforscher, nicht der Naturforscher. Denn wenn das Licht seine Elastizität erschöpft hat und zurückschnellt, kommt es als Geist, als Übersinnliches zurück. Da wird es dann vom Naturforscher nicht wahrgenommen. Es strahlt kein Licht aus, das nicht an eine gewisse Grenze kommt, wieder zurückstrahlt und als Geist zurückkommt. Aber dasjenige, was ich Ihnen hier für das Licht sagen möchte, ist auch für die Naturgesetze so. Die Naturgesetze nehmen in bezug auf ihre Gültigkeit ab, je weiter ich da in die Umgebung hinauskommen würde. Aber das geht nur bis zu einer gewissen Kugelschale; dann kommt alles wieder zurück. Dann aber kommen die Naturgesetze als sinnvolle Gedanken zurück. Und das ist der Weltenäther.

Der Weltenäther hat nicht eine radial ausstrahlende Bewegung in bezug auf die Erde, sondern eine hereinkommende Bewegung, eine von allen Seiten herankommende Bewegung. Aber das, was in dieser Einstrahlung auf die Erde lebt, das sind überall sinnschöpferische Gedanken. Eine Gedankenbildekräftewelt ist zugleich der Weltenäther. Aber noch einen Haken hat dieses. Wenn ich hier auf Erden Gedanken so fasse, wie man sie faßt, daß man zu Naturgesetzen kommt, da sind die Gedanken so hübsch eben in Linien gebildet, wenn ich mich figürlich ausdrücken darf, daß man dann sagen kann: es gibt eine gewisse Konstanz des Stoffes, eine Konstanz der Kraft. Es gibt einen Brechungsexponenten der Lichtlehre und so weiter. Man formuliert durch Gedanken dasjenige, was im Materiellen lebt. Wenn die Gedanken aber zurückkommen, wenn man es erlebt, wie die Gedanken im Weltenäther leben, da sind sie nicht solche logischen Gedanken und nicht solche Gedanken mit scharfen Konturen, da sind sie Bildgedanken, Bilder, Imaginationen.
In diesen Dingen erlebt man ja gerade gegenüber dem heutigen Geistesleben ganz merkwürdige Dinge. Ich habe wiederum zu einigen von denen, die hier sitzen, vor einigen Tagen gesagt: Über den Weltenäther sind ja im Laufe der letzten vierzig, fünfzig Jahre Theorien über Theorien oder Hypothesen meinetwillen geformt worden. Der Weltenäther wurde von einigen als starrer Körper, von anderen als flüssiger Körper aufgefaßt, von anderen als Weltengas, als etwas, was in einer Art von wirbelnder Bewegung lebt und so weiter. Aber was geschieht denn da, wenn man solche Hypothesen aufstellt? Wenn man solche Hypothesen aufstellt, dann fährt man eben mit dem Denken so fort, wie man dieses Denken gewöhnt worden ist an den sichtbaren Naturwesen und Naturvorgängen. Aber das, was einem da zurückkommt, das hat ja längst aufgehört in solche Gedanken sich fassen zu lassen, welche die Naturgesetze formulieren. Was da zurückkommt, ergreift man nur, wenn man anfängt, in Bildern zu denken, imaginativ zu denken. Man möchte sagen: Der Inhalt, die Formulierung unserer Naturgesetze nimmt mit dem Quadrat der Entfernung an Gültigkeit ab, bis zu einer gewissen Kugelschale hin. Dann haben die Naturgesetze überhaupt aufgehört zu sein. Da verwaschen sie sich alle ineinander, da verschwimmen sie ineinander, und da kommen sie wiederum zurück, aber jetzt als Bilder; in Formungen, in Gestaltungen kommen sie zurück.
Und nun schaut man, wenn man eben in solche Lage des Schauens gekommen ist, wie ich es vorhin beschrieben habe, die Welt ätherisch an, das heißt in Bildform, und man muß sich das Geständnis machen: Jetzt siehst du für die Weile, während du in diesem Ätherischen lebst, nichts von deinem physischen Leib, aber es ist dir auch das Denken verdunstet, das du in der gewöhnlichen Welt anwendest. Jetzt ist es so, wie wenn das Universum überall zurückstrahlte, Bilder schickte, Imaginationen schickte. So daß man anfängt, das logische Denken in plastisch-malerisches Denken überzuführen, wenn man den Äther begreifen will. Daher wird es ganz selbstverständlich, daß der Äther nicht begriffen werden konnte von allen den Hypothesen, die ihre Rechnungen von dem Standpunkte hier anstellten; denn bis dahin, wo der Äther ausstrahlt, haben alle Rechnungen und all das Zeug, das man über die physischen Naturerscheinungen macht, ihre Bedeutung verloren. Da findet gar nicht das Ausstrahlen mehr statt, sondern das Hereinkommen, und da kommt nicht dieses Denken herein, das man hier im gewöhnlichen Bewußtsein anwendet, sondern da kommt ein Denken herein, das im Grunde genommen nur in der Kunst lebt, aber in der Kunst auch nur eben in irdischer Weise.
So paradox das ist, was ich Ihnen jetzt sagen muß, es ist Wahrheit einfach für denjenigen, der die Welt durchschaut. Denken Sie sich, ich mache eine Holzplastik, und mache diese Holzplastik in der Form, in der Gestaltung eines Menschen; also meinetwillen einen Menschen forme ich. Ich mache diese Holzplastik in der Form, in der Gestaltung eben recht menschenähnlich. Sagen wir, es gelingt mir wirklich, die äußere Formung so zu bekommen, wie die äußere Formung des Menschen ist. Nur das eine bringe ich als Plastiker nicht zustande: daß der Raum ausgesaugt wird. Ich bringe als Plastiker es nur zustande, die physische Materie zu bemeistern. Könnte ich an der Stelle des Raumes, wo ich diese Holzplastik mache, auch die Äthergesetze des Weltenalls in Tätigkeit bringen, das heißt würde dieses tiefe Schweigen äußerlich eintreten, würde die negative Ruhe, nicht bloß die Nullruhe da sein, würde nicht bloß Raum da sein, sondern etwas, wo auch noch der Raum heraus ist, dann würde zwar aus meiner Holzplastik nicht der Mensch entstehen, aber etwas Pflanzenähnliches. Die Holzplastik bleibt nur eine Plastik, weil eben nur mit dem Physischen gerechnet wird, also bloß der Abdruck der Form gemacht wird, weil nicht auch dasjenige, was der Form eigentlich eigentümlich wäre, gemacht wird, das Aussaugen des Raumes. Das kann eben nicht geschehen, sonst würde meine Holzplastik ein wachsendes Gebilde sein. So müssen Sie sich klar sein darüber, daß Sie mit einem gewöhnlichen künstlerischen Denken, mit einem gewöhnlichen künstlerischen Empfinden allerdings nicht an die Ätherwelt herankommen, weil dieses Herankommen an die Ätherwelt etwas ist, wo man nicht nur in den Raum etwas hineinschaut, sondern wo man den Raum ergreift, so daß der Äther den Raum leer macht. Und dann erlebt man das Lebendige in diesem ausgesaugten Raume, oder eigentlich besser gesagt, in dem Aussaugen des Raumes. Es muß eben ein ganz anderes Denken eintreten, wenn man zu diesen höheren Welten hinaufkommen will.
Und dann, wenn man das andere noch erlebt hat, was ich Ihnen gesagt habe, das tiefe Schweigen der Seele, dann tritt noch etwas anderes ein. Da erleben Sie, wie die Gestaltungen, die Äthergestaltungen aus dem Weltenall an Sie herankommen. Aber zu gleicher Zeit erleben Sie in den Äthergestaltungen empfindende Geistwesen. Es kommen jetzt nicht nur Äthergestaltungen, sondern wirkliche Geistwesen der sogenannten höheren Hierarchien an Sie heran. Sie erleben als Geist unter Geistern. Sie erleben eine wirkliche geistige Welt. Die kommt mit diesem Rückstrahlen heran; überall wo die Äthergestaltungen an uns herankommen, erscheint die geistige Welt. Das Physische ist hinausgegangen, kommt in Äthergestaltungen zurück. Mit den Äthergestaltungen können aber jetzt Geistwesen zurückkommen. Nur, wenn Sie sich jetzt fragen: Wo kommen denn die her — da hat das «Wo» keine räumliche Bedeutung mehr. Die räumliche Bedeutung haben Sie dadurch, daß sie von der Peripherie des Weltenalls herkommen, sie kommen von allen Seiten des Weltenalls her, weil sie im Weltenäther sich tragen lassen. Der Weltenäther gibt ihnen ein räumliches «Wo»; dieses räumliche «Wo» ist nun aber ein Von-außenHerankommen.
Diese zwei Substantialitäten, die ich auf diese Weise in der Welt entdecke, das Bildekraftmäßige, das mir in Äthergestaltungen entgegenkommt und mich überflutet, und dasjenige, was in dem als Geist-Wesenhaftes lebt, die eignet sich der Mensch an, indem er aus dem vorirdischen Leben in das irdische Leben heruntersteigt und sich ausfüllt mit etwas, was er nun in sich zusammenhält mit einem Teil der unendlichen Bildekraftwelt - unendlich im relativen Sinne, . nämlich nur so weit, als das Universum reicht — und angefüllt selbst mit dem astralischen Leib, mit demjenigen, was da hereinkommt, und was ein «Wo» nur durch den Äther hat.
Wir tragen in uns den physischen Leib, der aus den physischen Ingredienzien der Erde besteht. Wir tragen in uns den Ätherleib, der eigentlich uns zukommt aus den Weiten des Kosmos, und wir tragen innerhalb dieses Ätherleibs den Astralleib, der Geist aus dem Geist des Kosmos ist. Wir grenzen dasjenige, was unbestimmt, grenzenlos erscheint für das Universum, in uns ab.
Und wenn wir nun noch höhere Übungen machen, wo wir nicht bloß bis zum tiefen Schweigen der Seele kommen, sondern wenn wir dieses tiefe Schweigen noch durchdringen und in unserem eigenen Wollen aufwachen, wie wir sonst nur im Denken, im Vorstellen aufwachen, dann erleben wir unsere vierte Menschlichkeit, unser Ich. Und von diesem Erleben des Ich will ich dann morgen um dieselbe Zeit zu Ihnen sprechen.
The Experiential Understanding of Thinking and Speaking
In my recent lectures, I have discussed the nature of the human being in such a way that I believe the observations made there can also be understood by those esteemed visitors who are now giving us the pleasure of attending the teachers' course here. And I already noted at the beginning of these reflections that what I am saying must in many respects be a kind of repetition for “enlightened anthroposophists.” Today I would like to continue with these reflections insofar as, after a brief repetition of the essential points, I will move on to what follows on from the previous lecture.
I have pointed out how, for external perception, for what is given to sensory observation, what the intellect can then combine from sensory observations, perhaps also with the help of experimentation, how for all this the human being initially reveals only his physical body. Underlying this physical body is what can be called the etheric or formative body, a finer human organization, a second human being within the human being, so to speak. How can we gain a real insight into this second human being? It must be emphasized again and again that it is actually not particularly difficult to arrive at a real perception of this second human being, which stands before us just as validly as what the senses observe and what the mind can combine. One only has to strengthen this element of thought through exercises, because in the present age human beings do not live as strongly in the elements of thought as they did in earlier periods of human development, but rather indulge in a more passive behavior in the element of thought and expect impressions from the sensory world. Certainly, people today also have thoughts, but they can hardly gain any real insight into the essence of thinking, of the activity of thinking, because they are completely accustomed to immediately allowing external sensory impressions to flow into their thoughts when they wake up; because they actually only attach importance to these external sensory impressions. This does give them content for their thoughts, namely the content of the external senses, but it does not enable them to feel and sense their own activity of thinking. For people today, this is achieved through exercises such as those I have discussed, for example, in my book How to Know Higher Worlds.
Such exercises require people to immerse themselves completely in the activity of thinking, to devote themselves with all their inner strength to thinking, and to become indifferent to what their external senses convey to them, so that they live consciously only in the activity of thinking.
This inner thinking exercise can be greatly aided by engaging intensively with mathematics, particularly geometry. One need only experience this thinking activity, which one has to practice in geometry, in its independence, in its imagery, in its inner life and weaving, through a powerful jolt into one's own being, so to speak, and then, when one draws a triangle, one already has an experience of the activity of thinking. Of course, you can draw a triangle on the blackboard. (It is drawn.) But is that a triangle? What is on the blackboard is not a triangle, it is a large number of chalk lumps stuck to the blackboard, which you could even count if you had a sufficiently powerful microscope. That is not a triangle. It is nonsense to believe that there is a triangle on the blackboard. You can only have the triangle in your soul, in the thought you form with the help of these lumps of chalk stuck to the blackboard. And even if you disregard the lumps of chalk on the blackboard — you may have done this chalk scribbling on the blackboard quite often, for all I care — then, without having a blackboard, simply sitting or standing, without moving a finger, you can have the idea of the triangle in your mind, and then you can follow how you — but all in your mind — begin to draw a line here, then a second, then a third. You can live in this inner activity without doing anything outside. You can do more and more of these exercises, especially more complicated ones. For example, imagine that you have once again scribbled on the blackboard with red chalk and are now scribbling with green chalk. And now I will scribble again, and you will do the following for my sake: You have illustrated what you should do internally with these two figures, and now imagine, just quickly, just as you drew the triangle in your mind earlier: the red grows into the green here, stops here, and the green pushes under the red, so that this figure emerges from that figure, and that figure from this one — just in your mind. Now you have the red in the middle and the green around it. Now imagine that the red grows and the green contracts. Now you have the green circle contracted in front of you, the red around it, the red wheel; now the other way around: the red pushes in, the green expands, and you let that alternate, in a completely rhythmic sequence, with a circle inside and a wheel outside: red, green; green, red; red, green; green, red. You imagine this without having to do anything externally. Gradually you will become aware that thinking means doing something internally in the same way as doing something externally means using your hand, using your arm. When you use your arm, you feel it. Now you must learn to feel what it means to use the powers of thought. When you use your arms and feel them, you experience your physical body. When you begin to use your thoughts in this way, you feel your second human being, your etheric body, your body of formative forces. As soon as you have really progressed to the point where you only need to make a slight effort to move from feeling the movements of your arms and legs to feeling your inner powers of thought, at that moment you experience your second human being, your etheric human being, your formative forces human being. But you experience it in such a way that it is actually woven entirely from thoughts. And at that moment, your entire earthly life becomes present to you. As if in a single overview, you see your entire earthly life back to your earliest childhood.

What you experience there as the second human being is not a spatial body, it is a temporal body. And, as I have already said in these lectures, when you draw the physical human being, you can draw this temporal body into it. But it is only one phase that is captured, just as when one captures a phase of lightning. This image-forming body does not live in space; it lives in space only for a moment. In the next moment it is something else. It is in constant fluctuation, in constant change. And this change is experienced as the tableau of life.
But at the same time, one experiences that one now feels oneself to be a part of the whole universe, that one no longer believes oneself to be enclosed within one's own skin, but that one naturally comes to the conclusion that one fluctuates within the whole universe, that one is actually only a wave in the etheric universe.
And one gains other insights into this second human being. One gains the insight that he constantly strives to dissolve the physical matter that one carries within oneself into nothingness. I have said to a number of you in a different context these days: Physical matter, physical substance, presses; that which lives in the etheric sucks, draws that which fills space out of space, sucks everything up. And we actually live continuously in this interplay in our earthly life. We nourish ourselves, thereby bringing physical matter into ourselves. This physical matter flows into our bodies through nutrition, initiating all kinds of processes and events that are oriented toward this physical matter. When we eat sauerkraut, the sauerkraut initially behaves — as it enters our organism — in the way that it can behave according to its chemical and physical properties as sauerkraut. When we drink milk, the milk behaves in the manner of milk. But this is soon driven out of the milk and sauerkraut. The etheric body begins its activity and strives to extinguish the milkiness and sauerkrautiness, so that there is a constant struggle within us between sauerkrautiness and milkiness on the one hand and the extinguishing of sauerkrautiness and milkiness on the other. This struggle is there, and it is taking place. The existence of this struggle is revealed in what human beings secrete and in what migrates toward the head as formative forces, as a supersensible human organization. Exactly as much as we secrete through the various secretory organs is transformed on the other side into negative matter, into negative substance, which lives as a sucking principle in our nervous system, especially in our brain. And no one can get to know a person who only looks at the physical body, because then one only gets to know, so to speak, a piece of the processes that take place in the human organism from the periphery. One gets to know a piece of these processes that run along the digestive tract. And then one learns to recognize the piece that is secreted through sweat or other means. But for all such secretions, that is, for everything that decays into gross material, there is the other pole, that which, after the nervous system, extends into the etheric. For everything we secrete as external material substance, something ethereal enters us. This ethereal substance swirls and waves and weaves in our etheric or formative body, which permeates us in the way I have described.
And, as I have already indicated, we learn to know ourselves as this second human being by observing how the power of memory, the capacity for remembrance, can change. In ordinary life, we perceive external impressions. They continue inwardly in our thoughts and ideas, and then come to a standstill. We can recall them again. But when we recall them, our inner power only reaches as far as the nerve endings. So when we look at the eye, when we make an external perception, we penetrate through the nerve endings of the optic nerve spreading out in the eye into the blood circulation of the eye. This is how perception arises. When we merely remember, we only penetrate to the end of the nerve in the eye, to where the nerve ends, so to speak. We do not penetrate through the nerve endings into the blood with our etheric or formative body.
When we then intensify our thinking, it is as if we were not merely experiencing the recoil that we have in ordinary memory, where we first took in the perception, transformed it into ideas, which then stagnate within us, are repelled; but when we, coming from behind, so to speak, still take in what is etheric in the world, then we advance with this etheric content of thought from the world in our organism just as far as we otherwise advance with memories, which are only reminiscences of life. Then we acquire an awareness of the etheric events in the world, then we live within the etheric events of the world. And the person who experiences themselves in the etheric events of the world experiences themselves, if I am to sketch it out, as follows: There are the etheric events of the world in the most manifold ways (yellow). You have to think of it as configured. Everything weaves and lives within it. And then the human being experiences himself in these etheric events. It will look strange there, but it is so — what I am sketching here (red) must be understood as follows: one hardly notices the feet, the legs. One now experiences the etheric activity in such a way that one grows out of this etheric activity at a certain point, so to speak. One experiences the etheric activity right up to one's nerve endings. This goes through the back and up to the nerve endings of the front of the body, and one is thus the last offshoot of the etheric world. This is how it appears in relation to the etheric world that currently exists. One perceives the etheric world in such a way that, when one sees oneself pushed out as if into a last corner of the etheric activity, the last piece still protrudes into one, and then this etheric activity ceases. In short, in this way one lives oneself into the etheric activity of the world.

And it is really true: it would not be so difficult to achieve if people today had the inclination to immerse themselves in the activity of thinking itself, as I have described.
The easiest way to become attuned to this thinking activity is to truly experience what is contained in my Philosophy of Freedom. There, for example, reference is made to this thinking life for the ethical, moral world. Qualitatively, it is the same as what I have described there. And if one studies Philosophy of Freedom in the right way, one comes to understand what this etheric experience, this experience of formative forces, actually is.
The next experience can then arise in such a way that one does not merely engage in thinking, but also engages in speech, that one rises to the contemplation of speech. Here one can even begin with the very ordinary speech activity of everyday life. Only one must take speech activity as far as one takes thinking. With thinking, one must go so far that the senses are silent, that one lives only actively in thinking, that one is not impressed by the senses. With speech, one must go so far that one has much to say, that one is not poor in words but rich in words, that one has a great deal to tell, but can also, at will, remain silent for a certain period of practice. I know that for some people this is an extremely difficult task, but it is absolutely necessary for learning to recognize the third human being. One must understand exactly what this means: one has made all the inner preparations for the word to come out of one's mouth, but one learns to be silent, actively silent. Learning to remain passive silent when you are in an empty room — not a room without air, of course, but a room without people — where you have nothing to say to anyone, just learning to remain passive silent, that doesn't help; you have to learn to remain active silent.
Now you may say: You'll become a pretty boring guy if you go around among people and practice silence, that is, stand in front of people and, instead of telling them something, remain silent. Now, I don't want to deny that, as unpleasant as it would be in social terms, it could even be extremely fruitful in terms of intellectual progress. Yes, it could indeed yield very fruitful results if, for example, someone were to enter a society where people do not usually remain silent, and where he himself is not accustomed to remaining silent, and he then begins to remain silent. He says nothing, even though he knows an enormous amount, and in fact, based on what he knows, he used to talk a great deal. I say one could do that, but one does not need to do it outwardly, and even though it could be fruitful, it will still not yield much in terms of higher intentions. Rather, it is a matter of doing the whole process I have described inwardly, of making all the arrangements for speaking, but not allowing it to come to speech inwardly.
You will understand better what I mean if I tell you, for example, that in ordinary life one does not really think at all. One thinks about mathematics, for example, when one makes a triangle in the way I described earlier; one thinks in particular when one does such strange things for which there are no words in language. But if you only think about things that are commonplace among people today, you are not really thinking, because in this kind of thinking the speech organs are constantly vibrating, even if so quietly that you cannot hear it. The thinking of people today, who love so little the kind of thinking that has no external sensory counterpart, is not really thinking at all. It is only a mental weaving in the shadows of words. If you examine yourself, you will see how this mental weaving in the shadows of words is present. If one is now able to bring one's larynx to complete inner rest and yet still exercise the inner activity in the soul that otherwise underlies the movement of the larynx, if, in other words, the exercise of coming out of words remains a completely inner one, if one does with the faculty of speech what one has previously done with the activity of thinking, which is a transformed ability to remember — then one only reaches as far as the nerve endings, now one exercises speech activity only as far as the larynx, just to the point where it wants to begin to speak — then, little by little, what I have recently called “the deep silence of the human soul” in public lectures develops. Namely, not allowing inner speech to occur means developing the deep silence of the soul.
The deep silence of the soul must be understood as follows: Imagine you are in a city, perhaps not Basel, but London or an even noisier city. You are inside the loud roar. Now you move away from the city. The noise becomes weaker. You walk further, and the noise becomes weaker and weaker. You may come to the lonely silence of the forest. You say: it is completely quiet inside and outside. There will be a point where zero quietness occurs, that is, zero rest occurs. First there is noise, then it becomes quieter, and now zero rest occurs. But now it can go further. And that it goes further, that one not only has that peace where the outer world is also silent in the soul, but that one attains the deep silence, that can be a result of this holding back of words, even though one exercises all the inner activity that can lead to words, only one does not make use of the physical body. I have described the individual exercises in the book “How to Attain Knowledge of Higher Worlds.” There you will notice that there is something more than zero rest. And in my public lectures I have used a trivial comparison, I have said: Let us imagine that someone has a certain amount of money. He spends some of it; then he has less. He continues to spend, and again he has less. Finally, he has zero. Yes, now he continues to spend, he incurs debts, he has even less than zero. And so it goes on. Mathematicians have introduced negative numbers: -6, -4, -2, 0, 2, 4, 6, 8, etc. So you can also imagine that zero tranquility transitions into the negative, into that which is quieter than silence, calmer than tranquility. You can create this in your soul.
But then, when in this way the outer world not only remains silent, but does more than remain silent, when the reaction of the soul goes beyond zero rest into the negative of outer sounds and noises, then the spirit begins to speak out of the deep silence of the soul, and then we perceive our third human being, whom we then call the astral human being. Expressions are indifferent; it is a matter of terminology; one could also call it something else. We become aware of this astral, this third human being when we arrive at the deep silence of the soul, and out of the deep silence of the soul the other, the spiritual, sounds, which is the opposite sound of the physical sound. And this astral body takes us further in every respect than the mere etheric body. To illustrate this, let me quote something cosmic.
What does today's physical researcher or astronomer, indeed today's natural scientist, do? He researches the laws of nature. He observes and thereby discovers the laws of nature; or he experiments and thereby discovers the laws of nature. Now he has them, these laws of nature; they are his science, they give him what lies in things. That is all he should really say. But now he begins to become proud and arrogant about his laws of nature and makes a claim that he cannot actually make, namely that these laws of nature apply throughout the entire universe. He says, if I have researched something on Earth in my laboratory, and if the conditions could be created in the same way on the most distant stars in the universe, from which the light takes so many light years to reach Earth — people pretend that they can imagine these things — then, if the conditions could be created there in the same way, the laws of nature would of course also apply there, because these laws of nature are of absolute validity.
Yes, but that is not the case. If there is a light source here, it initially shines brightly in the surrounding area. Further away, the light intensity is significantly lower; if we go even further, it is even lower, and if we go very far, it becomes dim. The light intensity decreases with the square of the distance. That is the case with light. And, curiously enough, that is also the case on Earth with the laws of nature.
What you observe as natural laws on Earth becomes increasingly invalid the further you move away from Earth. It is terrible to say such a thing, and of course, you would have to be a real idiot to say such a thing in front of a respectable natural scientist. This is quite understandable, because when you come to these things, it is very easy to put yourself in the shoes of a contemporary natural scientist. Only the reverse is not the case: he cannot put himself in the shoes of the spiritual scientist. The spiritual scientist knows very well how the natural scientist arrives at all his assertions, but the reverse is not the case. Therefore, most of the criticism of spiritual research that comes from natural scientists is completely justified from their point of view; but it means nothing more than that natural scientists cannot understand the statements of spiritual researchers. We have to believe them, because that is the way it is. They simply cannot understand. They must first become spiritual researchers if we want to polemicize with them at all. Therefore, any polemic with someone who wants to remain a natural scientist and cannot make sense of the results of spiritual research is completely futile.
Now, the natural scientist will admit this with regard to light — that is, of course, his own result — but he will not admit it with regard to the laws of nature. But even with regard to light, the spiritual researcher must make a reservation. You see, the natural scientist says that when light radiates, its intensity decreases more and more the further away you get, and eventually it becomes impossible to distinguish the intensity of the light from zero. But you see, such a statement is just as sensible as someone saying: I have a ball here that is elastic; I am now pressing it in. Well, in reality, as you know, the ball then tends to spring back out the other way. The elasticity drives the surface back and forth. Now someone says: That can't be; if I bend something elastic at all, it must bend further and further; only in the end it becomes so weak here that you can no longer see it, can no longer perceive it. — But that's not how it is. The elasticity springs back. It's the same with light. Light does not spread in such a way that one can say: out there it is so weak that it will soon enter into darkness, but it spreads further and further. That is simply not true. It only spreads to a certain point, to a certain spherical shell, and then it springs back. And when it comes back, only the spiritual researcher sees it, not the natural scientist. For when light has exhausted its elasticity and springs back, it returns as spirit, as the supersensible. Then it is not perceived by the natural scientist. It does not emit light that does not reach a certain limit, reflect back, and return as spirit. But what I want to say to you here about light also applies to the laws of nature. The laws of nature decrease in validity the further I go out into the environment. But that only goes up to a certain spherical shell; then everything comes back again. But then the laws of nature come back as meaningful thoughts. And that is the world ether.

The world ether does not have a radially radiating movement in relation to the earth, but an incoming movement, a movement approaching from all sides. But what lives in this radiation on the earth are meaningful thoughts everywhere. A world of thought-forming forces is at the same time the world ether. But there is another catch. When I grasp thoughts here on Earth in such a way that they lead to natural laws, the thoughts are formed so nicely in lines, if I may express myself figuratively, that one can then say: there is a certain constancy of matter, a constancy of force. There is a refractive index in the theory of light, and so on. Through thoughts, we formulate what lives in the material world. But when the thoughts come back, when we experience how thoughts live in the world ether, they are not such logical thoughts, nor are they thoughts with sharp contours; they are pictorial thoughts, images, imaginations.
In these things, one experiences very strange things, especially in contrast to today's intellectual life. A few days ago, I said to some of those sitting here: Over the last forty or fifty years, theories upon theories or hypotheses have been formed about the world ether for my sake. Some have conceived of the world ether as a rigid body, others as a fluid body, others as world gas, as something that lives in a kind of swirling motion, and so on. But what happens when one puts forward such hypotheses? When one puts forward such hypotheses, one simply continues to think in the way one has become accustomed to thinking about visible natural beings and natural processes. But what comes back to us has long since ceased to be comprehensible in terms of the thoughts that formulate the laws of nature. What comes back to us can only be grasped when we begin to think in images, to think imaginatively. One might say: the content, the formulation of our natural laws, decreases in validity with the square of the distance, up to a certain spherical shell. Then the natural laws cease to exist altogether. There they all blur into one another, there they merge into one another, and there they come back again, but now as images; they come back in formations, in shapes.
And now, when you have reached this state of perception, as I described earlier, you see the world in an ethereal way, that is, in image form, and you must admit to yourself: Now, for the time being, while you live in this etheric realm, you see nothing of your physical body, but the thinking you use in the ordinary world has also evaporated. Now it is as if the universe were radiating everywhere, sending images, sending imaginations. So that one begins to transform logical thinking into plastic-pictorial thinking if one wants to comprehend the ether. Therefore, it becomes quite natural that the ether could not be understood by all the hypotheses that made their calculations from the standpoint here; for up to the point where the ether radiates, all calculations and all the stuff that is done about physical natural phenomena have lost their meaning. There is no longer any radiation , but rather an influx, and it is not the thinking that we use here in our ordinary consciousness that comes in, but rather a kind of thinking that basically only exists in art, and even then only in an earthly way.
As paradoxical as what I am about to tell you may be, it is simply the truth for those who see through the world. Imagine that I am making a wooden sculpture, and I am making this wooden sculpture in the form, in the shape of a human being; so for my sake, I am shaping a human being. I am making this wooden sculpture in a form, in a shape that is very human-like. Let's say I really succeed in getting the outer form to be like the outer form of a human being. There is only one thing I cannot achieve as a sculptor: that the space is sucked out. As a sculptor, I can only master the physical material. If I could also activate the etheric laws of the universe in the space where I make this wooden sculpture, that is, if this deep silence were to occur externally, if there were negative calm, not just zero calm, if there were not just space, but something where even space is removed, then my wooden sculpture would not give rise to a human being, but to something plant-like. The wooden sculpture remains only a sculpture because only the physical is taken into account, that is, only the imprint of the form is made, because what is actually peculiar to the form, the suction out of space, is not also made. That cannot happen, otherwise my wooden sculpture would be a growing structure. So you must be clear that with ordinary artistic thinking, with ordinary artistic feeling, you cannot approach the etheric world, because approaching the etheric world is something where you not only look into space, but where you grasp space, so that the ether empties the space. And then you experience the living in this sucked-out space, or rather, in the sucking out of the space. A completely different way of thinking must come into play if you want to ascend to these higher worlds.
And then, when you have experienced the other thing I told you about, the deep silence of the soul, something else comes into play. You experience how the formations, the etheric formations from the universe, approach you. But at the same time, you experience sentient spirit beings in the etheric formations. Now it is not only etheric formations that approach you, but real spirit beings from the so-called higher hierarchies. You experience yourself as a spirit among spirits. You experience a real spiritual world. This comes with this reflection; wherever the etheric forms approach us, the spiritual world appears. The physical has gone out, returns in etheric forms. But now spirit beings can return with the etheric forms. Only when you now ask yourself: Where do they come from — then the “where” no longer has any spatial meaning. They have spatial meaning because they come from the periphery of the universe; they come from all sides of the universe because they are carried in the world ether. The world ether gives them a spatial “where”; but this spatial “where” is now an approaching from outside.
These two substantialities, which I discover in this way in the world, the image-forming power that comes toward me in etheric formations and floods me, and that which lives in the spirit-being, are appropriated by the human being by descending from pre-earthly life into earthly life and filling themselves with something that they now hold together within themselves with a part of the infinite world of formative power — infinite in a relative sense, namely only as far as the universe extends — and filled themselves with the astral body, with that which enters there and which has a “where” only through the ether.
We carry within us the physical body, which consists of the physical ingredients of the earth. We carry within us the etheric body, which actually comes to us from the vastness of the cosmos, and within this etheric body we carry the astral body, which is spirit from the spirit of the cosmos. We delimit within ourselves that which appears indefinite and boundless to the universe.
And when we do even higher exercises, where we not only reach the deep silence of the soul, but also penetrate this deep silence and awaken in our own will, as we otherwise only awaken in thinking and imagining, then we experience our fourth humanity, our I. And I will speak to you about this experience of the I tomorrow at the same time.