The Rudolf Steiner Archive

Two days ago we spoke of the time in which people still had a kind of inward knowledge. We gave as an example what an ancient Greek would have thought about the contemporary scientific world conception. Then I tried to show you how such a Greek, from the point of view of Imaginative cognition, would have described what we are accustomed to calling the human etheric body in relation to the element of water.

I said that Imaginative cognition would reveal a certain relationship of the entire activity of water, that surging and weaving of the water element, the striving toward the periphery, the sinking down toward the earth, a relationship of these forces of unfolding toward the periphery and toward the center with the shapes, with the pictures of the plant element in its individual forms. We thus arrive here at a concrete formulation of the content of the Imaginative world, at least one part of the Imaginative world. Such a knowledge can only be attained practically for human perception if a development is striven for, as it has been described in my book, How to Attain Knowledge of the Higher Worlds, whose goal is Imaginative cognition.

Even with Imaginative cognition, however, one remains unacquainted with what, in an earlier world conception, was called the element of air. This airy element, such as it was conceived in more ancient times, can be penetrated only by so-called Inspired cognition. If you attempt to clarify the following to yourself, you will approach this Inspired cognition, this experience of the airy element. I have often mentioned to you that the human being today is studied quite superficially. Just call to mind how anatomical and physiological pictures of the human being are made today. Sharp outlines are drawn around the inner organs—heart, lungs, liver, and so on—and certainly these well-defined contours, these boundary lines of heart, lung, and liver, have a certain justification. In using such lines, however, we draw the human being as though he were through and through a solid body, which he really is not. Only the slightest portion of the human being consists of solid mineral substances. Even if we were to take a maximum, as it were, we could consider at most a mere 8 per cent as solid in the human being; 92 per cent of the human being is a column of fluid. Man is not solid at all; the solid is only deposited within the human being. There is very little consciousness of this fact at present among the pupils of physiology, anatomy, and so on. We do not learn to recognize the watery human being, the fluid human being, when we draw him with solid boundaries to his organs, for the fluid human being is something that is in a continual streaming. His organism is something that moves continually .within itself, and into this fluid organism the airy organism now inserts itself. The air streams in, uniting with the substances within and, if I may describe it in this way, stirring them up.

By means of the fact that the human being has this airy element within, he actually forms a complete unity with the outer world. The air that is now within me will presently be outside me again. We cannot really speak of the human being as enclosed within his skin if we observe him with reference to this third element, the airy element. And even less could we speak of him as living contained within his skin if we contemplated him with reference to the warmth element, the element of fire. One cannot say that man is a self-contained being.

Now, however, let us take the entire human being, that is, the human being who is organized not only in the solid element but also in the fluid, airy, and warmth elements, in a configured, moving warmth. Let us compare this entire human being with the human being as he is when he is asleep, with his soul and spirit outside the physical and etheric bodies. What permeates the human being as soul and spirit from awakening to falling asleep is simply not there in the time between falling asleep and awakening. In that time the human being is in another world that is penetrated by another lawfulness. We must ask ourselves, now, which lawfulness permeates the world in which man finds himself between falling asleep and awakening.

Yesterday we mentioned four kinds of lawfulnesses: first, the lawfulness within the earthly world; second the lawfulness within the cosmic world; third, the lawfulness within the world soul; and fourth, the lawfulness within the world spirit. Where, then, is the human being with his soul and spirit—or with his soul aspect and his I—between falling asleep and awakening? A consideration of what we have said up to now will show that the astral body and I at this time (between falling asleep and awakening) are in the realm of the world soul and the world spirit.

1. Lawfulness within the earthly world.
2. Lawfulness within the cosmic world.
3. Lawfulness within the world soul.	}	AstralBody,I
4. Lawfulness within the world spirit.

We must take very seriously something we mentioned two days ago, that with the first two worlds, the earthly and the cosmic, we have exhausted the whole realm of space. By entering the realm of world soul and world spirit, we have already gone beyond the realm of space. This is something we must dwell upon within our souls again and again: every time the human being sleeps, he is led not only outside his physical body but beyond ordinary space. He is led into a world that should not be confused at all with the world that can be perceived by the senses. All lawfulness that lies at the basis of the rhythmical human being—the human being whose fluid and also whose airy element is organized through rhythm—comes from this world. Rhythm manifests itself in space, but the source of rhythm, the lawfulness that produces rhythm, streams into every point in space from extra-spatial depths. It is regulated everywhere by a real world that lies beyond the sense world. If we are confronted with that wonderful reciprocal play that takes place within the human rhythms, through breathing and the pulse, we actually perceive something in this rhythm that is regulated from extra-spatial spiritual depths and brought into the world in which the human being also finds himself as physical man. It is impossible to understand the airy element if we do not reach such a concrete understanding of the rhythmical expression of man within this airy element.

If one grasps with Imagination what I described two days ago as the weaving and being of the plant world and, parallel with this, the weaving and being of the human etheric body, then one remains still within the world in which one normally resides. One must think of oneself as being transported from the earth, so to speak, and poured out into the entire cosmos. Then, however, in passing into the airy element, one must remove oneself from space. Then there must be the possibility of knowing oneself in a world that is no longer spatial but that exists only in time, a world in which only the time element holds a certain significance. In the times in which such things were still livingly perceived, it was seen that what belonged to such worlds could really be observed in the way that the spiritual played into human activity through rhythm. I pointed out to you how the ancient Greek formulated the hexameter: three pulse beats with the caesura, which gives a breath, and three more pulse beats with the caesura, or with the end of the verse, which gives the full hexameter. In two breaths one has the corresponding eight pulse beats. The harmonious resounding of the pulse beats with the breathing was shaped artistically in the recitation of the Greek hexameter. The way in which the spiritual, super-sensible world permeates the human being, how it permeates the blood circulation, the blood rhythm, synthesizes four pulse beats, four pulse rhythms, to one breathing rhythm—all this was reflected in every speech formation that is in the hexameter. All original strivings to build verse derive from this rhythmic organization of the human being.

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The world from which this rhythmic self-activity derives becomes real for the human being only when he becomes conscious during sleep. The activity in which the sleeping, but conscious human being then lives plays into this rhythm. Ordinary everyday consciousness remains unconscious of what lies at the foundation of this, and this is even more the case with the ordinary, present-day scientific consciousness. If this does become conscious, however, there begins to appear before the human being something more than what I described yesterday as the surging, weaving plant world. Something appears that is not a picture merely of the ordinary animal world, which must be spatial; there appears now a very clear consciousness, one which, however, can appear only outside the body and never within it, a consciousness whose content consists of the concrete pictures out of which the shapes of the animals in space are formed. Just as our human rhythmic activity streams in from the extra-spatial, so do the shapes that then organize themselves into the different animals stream in from the extra-spatial.

The first thing that is experienced if one undergoes consciously what otherwise is gone through only unconsciously between falling asleep and awakening, immersing oneself in the world that is the source of our rhythm, is that the animal world in all its forms becomes comprehensible. The animal world in all its forms cannot be explained by means of outer physical foundations or forces. If a zoologist or a morphologist believes that the form of the lion, the tiger, the butterfly, the beetle, is able to be explained by means of something found in physical space, he is very much fooling himself. In physical space one can never find an explanation for the different forms of the animals. One encounters the explanation in the way I have described it only if one enters the third lawfulness, the lawfulness of the world soul.

Now, I would like to return to the conversation I presented two days ago between the ancient Greek and the modern scholar who knows everything—that is to say, although occasionally he admits to not knowing everything, he still pretends that everything is able to be explained along lines similar to his own way of thinking. The ancient Greek would say, “Nothing at all can be explained by your method, though it has a kind of logic. You list all kinds of abstract conceptual forms, so-called categories—being, becoming, having, and so on. This logic is something that is supposed to represent the lawfulness of the concepts, the ideas.” (I am thinking now of a Greek of the pre-Socratic age, a Greek of the time from which the philosophies of Thales, Heraclitus, and Anaxagoras emanated, of which only a portion survives today.) “What you call logic,” this Greek would say, “was first constructed by a human being, a human being who really no longer knew much about the mysteries of the world. This logic was first made by Aristotle, after he had thoroughly applied his mundane intellect to Platonism. Truly Aristotle was a great man, but he was also a great Philistine who completely corrupted the actual logic, who made real logic into an ephemeral web that is related to reality in the same way as a thinly spun phantom is related to something densely real. The real logic,” our ancient Greek, being a scientist in his way, would have said, “the real logic encompasses all those forms that become outward and spatial in the animal world and that one discovers on becoming conscious in the time between falling asleep and awakening. That is logic, that is the real content of the logical consciousness.”

In the animal world there exists nothing but that which exists also in the human being, but in the human being it is spiritualized and thus he can think. He can think the logical formulas that swim in the outer world in space and become animals. When, between awakening and falling asleep, we manipulate our conceptual forms in ordinary consciousness, connecting one concept with another, it is so that we actually do the same thing in the realm of ideas that the outer world does in shaping the various forms of the animals. Just as it is possible to observe one's etheric when turning one's gaze to the plants and thinking of this plant world as embedded in the element of water, so, in the same way, one's soul world—or it can be called the astral world—can be comprehended if one permeates oneself with this living weaving that becomes conscious between falling asleep and awakening, understanding thereby the outer shapes of the animal world. One must then think of one's own shaping of the world of ideas as woven into the rhythm of the airy element.

You can make yourself a quite concrete mental image from the many things I have pointed out to you concerning the human being. Take the following process quite concretely: you breathe in, and the air follows the well-known pathway to the lungs. In breathing in, however, the inhaled air presses upon the space containing the spinal cord and spinal fluid. This fluid surrounding the spinal cord rhythmically courses through the subarachnoid space of the brain. The cerebral fluid comes into activity, and this activity is the activity of thought. In reality, thought rides on the breath, which is transmitted to the cerebro-spinal fluid, and this fluid in which the brain floats transmits the rhythmical beat of the breath directly onto the brain. In the brain live the impressions of the senses, the impressions of the eyes, the ears, through nerve-sense activity. The breathing rhythm comes into confrontation with what lives in the brain from the senses, and in this confrontation develops the interplay between sensation and thought activity, that formal thought activity which outwardly has its life in the animal forms. It is this thought activity, which is brought about by the breathing rhythm, transmitting itself to the cerebro-spinal fluid in the subarachnoid space, that commingles with what lives in the brain through the senses. 'Residing there is everything that becomes active in us in the form of ideas out of the rhythm.

What is essential, my dear friends, is that you attempt gradually to penetrate into the way in which the spiritual plays into the physical world. The great cultural defect of our time is that we have a science that arrives at the spirit in abstract forms, in purely intellectual forms, whereas the spiritual must be conceived in its creative element, for otherwise the material world remains like something hard, unconquered, outside the spiritual. We must penetrate into how this element of the third and fourth lawfulnesses plays concretely into what we ourselves carry out.

It is one of the most sublime things that can become clear to us if we recognize the actual inner basis that can prevail in every breathing rhythm—what is not fulfilled but what could be fulfilled each time an inhalation plays into the cerebro-spinal fluid. Now comes the recoil, the response: the cerebro-spinal fluid is again pressed down through the subarachnoid space of the spine, and there is an exhalation. This is a surrender once again to the world, a merging with the world. However, in this I-becoming/merging-with-the-world lies in essence what is expressed in the breathing rhythm.

This is the way one must speak if one wishes to speak of the reality that is meant when speaking of the element of air, whereas in speaking about the earth one simply encompasses everything that is included in our seventy-odd chemical elements. You see, what becomes a corpse is subject to the lawfulness of the seventy-two elements. What brings this dead body into movement, however, so that it can grow, can digest, is something that streams in from the cosmos. Then what penetrates this organism so that it not only grows and is able to digest but unfolds itself continually in a rhythmical activity, in the pulse, in the breathing rhythm, comes from an extra-spatial world. We study this extra-spatial world in the air element, for that is where it reveals itself, just as we study the cosmic—and not the earthly—world in the water element, for that is where the cosmic is revealed. What is revealed to the present-day chemist or physicist derives only from the earth element differentiated in itself.

We can also find the transition to the warmth element or element of fire. This is really possible only in the moment that is a practical result when a human being attains the ability not only to move out of his body consciously but to immerse himself with this consciousness into other beings. There is something else to consider here. One may already have had the ability for a long time to move out of one's body; if a little egotism is retained regarding the world, however, one is able to grasp everything of which I have spoken up to now, but one cannot really immerse oneself in this outer world. One cannot surrender oneself to this outer world. If, however, elements of true super-sensible love can be added during an immersion into that world in which one lives between falling asleep and awakening, then one learns to recognize by experience the element of warmth or fire. Only then does one recognize the true being of man, for what is looked at outwardly through the senses is only a semblance of man, is the human being from the other side, from the side of semblance.

If one ascends to the element of water, one has, to begin with, the experience of the etheric being of man dissolving. The etheric being of man becomes, you could say, a miniature picture of winter, summer, autumn, and so on. If one comes to the element of air, one becomes aware of a self-sustaining, rhythmical movement. The contained human being, the human being as he is eternal man, can be known only within the element of warmth. There everything comes into connection once again: the weaving movement of the water element and the rhythms of the air come together. They harmonize and deharmonize themselves in the warmth element, in the fire element, and there one can recognize the real being of man. There one is essentially in the fourth lawfulness, the lawfulness of the world spirit.

In hearing about an earlier science of the four elements—earth, water, air, and fire—one should not picture that we have progressed so wonderfully far with our modern science. One should rather picture that an altogether different consciousness existed concerning the roots of the human being in super-sensible depths. Something was known, therefore, of the various relationships of the earth element to this super-sensible. The earth element is, as it were, entirely outside the sphere of the super-sensible. The water element already begins to approach it; this water element is already much more closely connected with the world of spheres spread in cosmic space than with what the earth itself is. We leave space altogether, however, if we look for the source of what is within us as the air rhythm—and therefore our air organization—for regarding our air organization we are rhythmicizing, derhythmicizing, and so on. Finally we come to the universally extraspatial, to that which overcomes time, when we come into the fire element, into the warmth element. Only here do we come to recognize the entire, self-contained human being. One really finds this, though in a corrupted form, if one rediscovers—and it is already necessary today that one rediscover it—the literature that appeared before the fifteenth century.

There appeared a few years ago the work of a Swedish scientist concerning alchemy. This Swedish scientist read about a process described by an alchemist, and he commented, “If you investigate this process today, it turns out to be pure nonsense; you cannot picture anything of what they are saying.” It is easy to grasp that the chemist of today, even the Swede, who is somewhat less prejudiced than the Central European, takes the expressions in which are clothed what once existed in the corrupted literature of ancient times and then finds that nothing emerges from them. I looked up the process that the good Swedish scientist could not understand in the same literature that he had read: the process described there was actually an aspect of the embryonic process, of embryonic development in the human being! This became clear very soon. One must be able to read such matters, however. The modern scientist reads in such a way that he applies the expressions and vocabulary that he has learned from his chemistry text. He puts up his flasks and test tubes and imitates the process described: nonsense! What he has read is actually describing a portion of the process that takes place in the mother's body during embryonic development. You thus can see the abyss that has appeared between what the modern scientist is able to read and what was once meant.

All things that were described in the ancient literature, however, have also been described again today under the influence of the concepts of a new spiritual science. If these writings are not rediscovered, one cannot read them at all. They existed in an entirely different way from the way we discover them today. They existed in an instinctive, atavistic way, but they did exist, and humanity lifted itself, as it were, beyond an understanding of merely the earth element. We must find entrance again into the elements that do not explain to us merely the corpse of the human being but the whole human being, the living human being. For this it is necessary that one learn to take quite seriously within our civilization what is presented in the question of pre-existence.

When the concept of pre-existence was cast out of Western cultural evolution, selfless research was actually cast out as well. When preachers today preach about immortality, as I have indicated often before, they appeal basically to human egotism. It is known that man feels uncomfortable, feels afraid, of the cessation of life. Of course, life does not actually cease, but in speaking about immortality one appeals not to the forces of cognition but to man's fear of death, to man's will to continue living when the body is taken from him; in other words, man's egotism is appealed to. This is not possible when one speaks about preexistence. It is actually inconsequential to people today—from the point of view of their egotism—whether or not they lived before they were born or conceived. They are living now, and of that they are certain, and they are not very concerned, therefore, with pre-existence. Rather they are concerned about post-existence, for although they are now living, they do not know whether they will continue to live after death. This is connected with their egotism. Since they are already living, however, they say to themselves—perhaps only unconsciously or instinctively if they have not trained in cognition—“I am living now, and even if I didn't exist before my birth or conception, it makes no difference to me if I only began to live then, as long as I can continue to live from now on.”

This is the mood on the basis of which feelings today are called forth, through which human beings become enthusiastic about immortality. In the known languages, therefore, we have a word for immortality that directs us to the eternity at life's end, but we do not have a word, in the ordinary languages of our culture, for “unbornness.” This is something we must gradually acquire. Such a concept would speak more to cognition, would speak more to a lack of egotism, to a cognition of man that is free of egotism. This must be appealed to once again. Furthermore, cognition must become permeated by morality, by ethics. Unless our laboratory table becomes a kind of altar, and unless our synthesizing and analyzing become a kind of art of the spirit, and we become conscious that in doing this or that we participate in world evolution, our cultural evolution will not progress. We will come into a frightful descent if wider and wider circles do not perceive that one must achieve cognition free of egotism, a morally permeated cognition that must overcome today's analysis and synthesis, which do not take the higher worlds into any account. One must come to understand again something of the rhythm that plays into our lives, something of what plays into warmth. Into the warmth plays the moral element; and in the simple variations of warmth, varying intensities of warmth, there is in reality a world-permeating morality in which the human being develops himself. All this must gradually become conscious in humanity. This is not merely what I would like to call an idealistic whim demanding of us to interpret the signs of our times; rather, the signs of the times themselves speak of this deepening toward the super-sensible that must be attempted.

Today I have something further to add to what I began yesterday. I am reminding you of something that most of you have already heard from me. When the human being passes through death, the physical body remains behind within the earth-forces; the etheric body dissolves itself into the cosmic forces, and the human being finds his further life, his existence, throughout the realms that lie between death and a new birth. I said that within the human being himself we can follow the formative forces that reach from one life into the next. We know that man is essentially a threefold being, with three independent members; I am referring at first to the formative forces of the physical body, the physical organization. We have the nerve-sense organization, which extends over the whole body, of course, but is localized essentially in the head; we have the rhythmic organization, including the rhythm of the breath, of the circulation, and other rhythms; and we have the metabolic-limb organization, which we consider as one, because man's movements are intimately and organically connected with the metabolism.

You know that every human being has a differently formed head. If we now consider these forces that form the human head—of course you must not think here of the -physical substances but rather of the formative forces, of that which gives to the head its physiognomy, its whole character, its phrenological expression—if we consider these forces, we find them to be those of the metabolic-limb system from the previous incarnation that have now become form. We thus have in the head a metamorphic transformation of the metabolic-limb organization of the previous incarnation. If we consider again what we possess as our metabolic-limb system in this present incarnation, these formative forces are found to be undergoing a metamorphosis and shaping our head for the next incarnation. If we understand the human formation, therefore, we can look back directly, by means of an appropriate cultivation of the metamorphic thought, from the human head of today to the metabolic-limb system of the previous incarnation; and we can see from the present metabolic-limb system forward to the head organization of the next incarnation.

This conception—which in our spiritual science and throughout the spiritual science of all ages has played a particular role—of the truths concerning repeated earthly lives does not remain airy, without substantiation; rather, whoever understands the human organization can read these truths directly from the human organization. The present trend of natural science, however, is as far as possible from embarking upon the sort of investigation that would be necessary here. If one studies the human being through anatomy and physiology alone, it is naturally impossible not to arrive at the foolish conception that the liver can be investigated in the same way as the lungs. One places the liver next to the lungs on the dissecting table and regards them as organs of equal value, since both consist of cells, and so on. One can obtain no knowledge of these things in such a way, and two organ systems that are as different from one another as the lungs and liver cannot be studied merely outwardly by comparison of their cellular configuration, as will necessarily follow from present-day conceptions.

If we really wish to discover the pertinent relationships, methods must be employed by means of which a conception of these things may be gained. If the methods that I described in Knowledge of the Higher Worlds and its Attainment are sufficiently developed, human cognition is greatly strengthened, reinforced. I am repeating here certain things that I already explained in lectures given last autumn in the Goetheanum. Our ordinary cognition is strengthened, that cognition through which we look out, by means of the senses, into our environment and through which we also look into our inner being, where we at first perceive our thinking, feeling, and willing. If we broaden this cognition, if we broaden it as is possible through the exercises that have often been described, our view in relation to the outer world changes, and in such a way that as a consequence one sees that it is absolute nonsense to speak of atoms as is done with the present world conception. What is behind sense beholding, behind sense qualities, behind yellow and red, behind C-sharp, G, and so forth, is not vibration but spiritual being-ness (Wesenhaftigheit). The world from without becomes ever more spiritual the further we press forward in cognition. One thereby really ceases to take seriously all those constructions derived from chemical or similar conceptions. All atomism is thoroughly driven from the mind when one broadens cognition from without. Behind the phenomena of the senses there is a spiritual world.

If, through such a broadened cognition, we look more deeply into the inner being, there arises—as I pointed out yesterday—not that confused mystical beholding, which does indeed form a transition that is quite justified, but there arises instead, when cognition of the inner being is developed, a psychic cognition of the organs. We learn really to recognize our inner being; while from without our cognition is more and more spiritualized, from within it is at first materialized. Working from this inner being, the real spiritual researcher—not the nebulous mystic—will become acquainted with each single organ. He learns to know the differentiated human organism. We reach into the spiritual world by no other path than by way of this observation of our inner materiality. Without learning to know lungs, liver, and so forth, one also does not learn to know, by way of this inner being, any kind of spiritual enthusiasm, which works away from the confusion of mysticism and works toward a concrete cognition of the inner organs of the human being.

At all events, one learns to know more precisely the configuration of the soul element. To begin with, one learns to give up the prejudice that our soul element is merely connected with the nerve-sense apparatus. Only the world of mental images is connected with the nerve-sense apparatus, while the world of feeling no longer is. The world of feeling is connected directly with the rhythmic organism, and the world of will is connected with the metabolic-limb organism. If I will something, something must take place in my metabolic-limb organism. The nervous system is there only in order that one can have mental images of what actually takes place in the will. There are no "nerves of will," as I have often stated; the division of nerves into sensory nerves and motor nerves is nonsense. The nerves are all of one kind, and the so-called nerves of will or motor nerves exist for no other purpose than to perceive inwardly the processes of will; they too are sensory nerves.

If we study this thoroughly, we come at last to consider the human organization in its entirety. Take the lung organization, the liver organization, and so forth. You reach a point, looking inward, at which you survey, as it were, the surface of the individual organs, of course by means of a spiritual gaze directed inward. What exactly is the surface of our organs? This surface is nothing other than a reflecting apparatus for the soul life. What we perceive and also what we work through in thought reflects itself upon the surface of all our inner organs, and this reflection signifies our recollections, our memory during life. Thus, after we have perceived and worked through something, it mirrors itself upon the outer surface of our heart, lungs, spleen, and so forth, and what is thus thrown back constitutes our recollections. With a not-very-intensive training you already notice how certain thoughts ray back over the whole organism in recollection. The most varied organs take part in this. If it is a question of remembering very abstract thoughts, let us say, then the lungs participate very strongly, the surface of the lungs. If it is a question of thoughts colored by feeling, of thoughts that have a nuance of feeling, then the surface of the liver is strongly involved. Thus we really can describe in detail very well how the individual organs of the human being take part in this raying back that appears as memory, as the power of recollection. When we focus on the soul element we must not say that in the nervous system alone lies the parallel organism for the soul life—rather, in the entire human organism lies the parallel organization for the human soul life.

In this connection much knowledge that once existed as instinct has simply been lost. It still exists in certain words, but people no longer sense how wisdom is preserved in these words. For example, if someone had a tendency to come to his recollections in a state of depression, it was called in ancient Greece hypochondria, meaning a process of cartilage-formation or ossification of the abdomen, where, as a result of this ossification, the reflection was brought about in such a way as to make memory a source of hypochondria. The entire organism is involved in these things. This is something that must be kept in mind.

When speaking of the power of recollection, I spoke of the surface of the organs. Everything we experienced strikes the surfaces, as it were, is reflected, and that leads to recollections. Something also enters the organism at the same time, however. In ordinary life this is transmuted, undergoes a metamorphosis, so that the organ produces a secretion. The organs having this function are mostly glandular organs. They have an inner secretion, and such forces as enter during life are transformed into secretions. Not everything is transformed in this way into organic metabolism and the like; rather certain organs instead absorb something that becomes latent within them and constitutes an inner force. For example, all thoughts that we absorb in this way are connected mainly with outer objects. The forces developed in these thoughts are stored, as it were, in the inner aspect of the lungs.

You know that the inner aspect of the lungs comes into activity through the metabolism, through the movement of the limbs, and these forces are transmuted in such a way that during life between birth and death our lungs are a reservoir, as it were, of forces that are continually influenced by the metabolic-limb organism. When we die, such forces have been stored up. The physical matter, of course, falls away, but these forces are not lost; they accompany us through death and through the entire life between death and a new birth. And when we enter a new incarnation, it is these forces that were in the lungs that form our head outwardly, that stamp upon our head outwardly the physiognomy. What the phrenologist wishes to study in the outer form of the head must be sought in an earlier form in the inner aspect of the lungs in the previous incarnation.

You see from life to life how concretely the transformation of forces may be traced. When this is done these things are no longer seen as merely abstract truths but will be beheld concretely, as one can also behold physical things concretely. Spiritual science becomes truly valuable only if one penetrates into individual concrete facts in this way. If one speaks about repeated earthly lives and so forth only in generalities, these are mere words. They acquire meaning only if one can enter into the individual concrete facts.

If what has been stored in the lungs is not controlled in the right way, it is pressed out, as I said yesterday, in the same way as water in a sponge is pressed out, and then, from what actually should only form the head in the next incarnation there arise abnormal phenomena that are usually designated as compulsive thoughts or illusions. It is an interesting chapter in a higher physiology to study in persons suffering from lung disease the strange notions that arise in the advanced stages of the disease. This is connected with what I have just explained to you, with the abnormal pressing-out of thoughts.

You see, the thoughts that thus are pressed out are compulsive thoughts, because they already contain the forming force. The thoughts that now we ought normally to have in consciousness must be only pictures; they must not have in themselves a forming force; they must not compel us. Through the long period between death and a new birth these thoughts do compel us; then they are causative, they work in a forming way. During earthly life they must not overwhelm us; they must use their force only during the transition from one life into another. This is the point to be considered.

If you now study the liver in the same way as I have just explained regarding the lungs, you will discover that within the liver are concentrated all the forces that in the next incarnation determine the inner disposition of the brain. Again by way of the metabolic organism of the present life, the inner forces of the liver pass over, this time not into the form of the head, as with the lungs, but into the inner disposition of the brain. Whether or not someone is to be an acute thinker in the next incarnation depends upon how he behaves in the present incarnation. Thus by way of the metabolism there may appear within the liver certain forces; if these forces are pressed out during the present incarnation, however, they lead to hallucinations or to powerful visions.

You therefore see concretely now what I pointed out yesterday in abstractions: that these things arise through being pressed out of the organs; then they push their way into consciousness, and, out of the general hallucinatory life that should extend from one incarnation into the next, they assert themselves within a single incarnation and make their abnormal appearance in this way.

If we study in the same way everything that is connected with the kidney-excretory organs, we will see that they concentrate within themselves the forces that in the next incarnation influence the head organization more from the emotional side. The kidney organs, the organs of excretion, bring forth in preparation for the next incarnation essentially that which has to do with the temperamental tendencies in the broadest sense, but by way of the head organization.

If these forces are pressed out during the present incarnation, they display all the nervous conditions, all the conditions connected with over-excitement of the human being, inner or soul over-excitement specifically, hypochondriacal conditions, depression, and so forth, in short all the conditions connected particularly with this side of the metabolism.

In fact, everything that is memorable more from the feeling or emotional side is also connected with what is reflected from the kidneys. If we consider lung or liver reflections, we find them to be more memory pictures, the actual memory pictures (Gedaechtnisvorstellungen). If we turn to the kidney system, we see there what we have as lasting habits in this incarnation, and within the kidney system are being prepared the temperamental tendencies in the broadest sense which, by way of the head organization, are intended for the next incarnation.

Let us study the heart in a similar way. For spiritual scientific research, the heart is also an extraordinarily interesting organ. You know that our trivial science is inclined to treat knowledge of the heart quite lightly. It looks upon the heart as a pump, a pump that pumps the blood through the body. Nothing more absurd than this can be believed, for the heart has nothing whatsoever to do with pumping the blood; rather the blood is set into activity by the entire mobility (Regsamkeit) of the astral body, of the I, and the heart is only a reflection of these movements. The movement of the blood is an autonomous movement, and the heart only brings to expression the movement of the blood caused by these forces. The heart is in fact only the organ that expresses the movement of the blood; the heart itself has no activity in relation to this movement of the blood. Contemporary natural scientists become very angry if you speak of this issue. Many years ago, I think in 1904 or 1905, on a journey to Stockholm, I explained this issue to a natural scientist, a medical man, and he was almost apoplectic about the idea that the heart should no longer be regarded as a pump but that the blood itself comes into movement through its own vitality, that the heart is simply inserted in the general movement of the blood, participating with its beat, and so on.

Something is reflected from the surface of the heart that is no longer merely a matter of habit or memory but is life that is already spiritualized when it reaches the outer surface of the heart. For what is thrown back from the heart are the pangs of conscience. This is to be considered, I would like to say, entirely from the physical aspect: the pangs of conscience that radiate into our consciousness are what is reflected by the heart from our experiences. Spiritual knowledge of the heart teaches us this.

If we look into the inner aspect of the heart, however, we see gathered there forces that also stem from the entire metabolic-limb organism, and because what is connected with the heart, with the heart forces, is spiritualized, within it is also spiritualized that which is connected with our outer life, with our deeds. However strange and paradoxical it may sound to a person who is clever in the modern sense, the fact remains that the forces thus prepared within the heart are the karmic tendencies, they are the tendencies of karma. It is revoltingly foolish to speak of the heart as a mere pumping mechanism, for the heart is the organ which, through mediation of the metabolic-limb system, carries what we understand as karma into the next incarnation.

You see, if one learns to know this organization, one learns to differentiate it, and it manifests then in its connection with the entire life, which extends beyond birth and death. One sees then into the entire structure of the human being. We have not been able to speak of the head, in speaking about transformations, for the head is simply cast off; its forces are fulfilled with this incarnation, having been transformed from the previous incarnation. What we have in these four main systems, however—in lung-, liver-, kidney-, and heart-systems—passes in a form-building way through the metabolic-limb system and forms our head with all its tendencies in the next incarnation. We must seek within the organs of the body for the forces that will carry over into the next incarnation what we are now experiencing.

The human metabolism is by no means the mere simmering and seething of chemicals in a test-tube that modern physiology describes. You need only take a single step, and a certain metabolism is produced. This metabolism that is produced is not merely a chemical process, which may be examined by means of physiology, of chemistry, but bears within it at the same time a moral coloring, a moral nuance. And this moral nuance is, in fact, stored in the heart and carried over as karmic force into the next incarnation. To study the entire human being means to find in him the forces that reach beyond earthly life. Our head itself is a sphere. Only because the rest of the organism is attached to it is this spherical shape modified. When we go through death we must, in the soul-spiritual organization that remains to us, adapt ourselves to the entire cosmos. The entire cosmos then receives us. Up to the middle point of the period between two incarnations—I have called this point, in one of my Mystery Dramas, the Midnight Hour of Existence—up to this moment, if I may express myself in this way, we continue to expand into the environment. We gradually become identical with the environment, and what thus proceeds from us into the environment gives the configuration for the astral and the etheric of the next incarnation.

This is determined essentially out of the cosmos within the mother. Through the father and fertilization comes that which is formed in the physical and what is in the ego. This ego, as it is then, after the Midnight Hour of Existence, actually passes over into an entirely different world. It passes over into that world through which it can then take this path through the paternal nature. This is an extremely significant process. The period up to the Midnight Hour of Existence and the period following it—both periods between death and a new birth—are actually very different from each other. In my lecture cycle in Vienna in 1914 (The Inner Nature of Man, Vienna, 1914, six lectures), I described these experiences from within. If we look at them more from the outside, we must say that the I is more cosmic in the first half, up to the Midnight Hour, and prepares in the cosmos that which then enters the next incarnation indirectly, by way of the mother. From the Midnight Hour of Existence until the next birth, the I passes over into what the ancient mysteries called the underworld. On the detour through this underworld it takes the path through fertilization. There the two poles of the human being basically meet, through the mother and the father: from the upper world and from the underworld.

At least as far as I know, what I am now saying was an essential content of the Egyptian mysteries, coming out of the instinctive ancient knowledge. The Egyptian mysteries led particularly to knowledge of what they called at that time the upper and lower gods, the upper world and underworld of the gods; and it may be said that in the act of fertilization a polar equilibrium of the upper world and underworld of the gods is brought about. The I between death and a new birth goes first through this upper world and then through the lower world. In ancient times there were not at all the strange connotations that many today connect with upper world and underworld. People of today nearly always look upon the upper world as the good and the underworld as the bad. These connotations were not originally connected with these worlds; they were simply the two polarities that had to participate in the general world formation. In directly experiencing the upper world, one perceived, beheld, it more,as the world of light, and the underworld more as the world of heaviness: heaviness and light as the two polarities, if one wishes to express it more outwardly. You thus see that things can be described concretely.

Regarding the other organs, I have told you that the out-flowing of organic forces can become hallucinatory life, especially what is pressed out of the liver system. If the heart presses out its contents, however, this is really a system of forces, pushed out and brought into consciousness, that call forth in the next incarnation that strange inclination to live out one's karma. If one observes how karma works itself out, it may be said from the human side that this living out of karma can only be described as a kind of hunger and its satisfaction.

This must be understood in the following way. Let us proceed first from the standpoint of ordinary life. Let us take a striking event: a woman meets a man and begins to love him. Now, as this is usually regarded, it is somewhat as if you were to cut a little piece from the Sistine Madonna—for example, a little finger from the Jesus boy—and were to gaze at it. You have, of course, a piece of the Sistine Madonna, but you do not see anything. Neither do you see anything if you merely consider the fact that a woman meets a man and begins to love him. The matter is not like that; one must trace it back. Before the woman met the man, she had been in other places in the world; before that she had been somewhere else, and still earlier somewhere else again. You can find all sorts of reasons that the woman went from one place to another. This conceals itself, of course, in the subconscious, but there is reason in it, there is an inner connection throughout, and by going back into childhood one can retrace the path.

The woman in question—and this is directed at no one in particular—follows the path from the beginning, which culminates in the event under discussion. The human being, when he is born, hungers to do what he does, and he does not give up until he satisfies this hunger. The pressing forward to a karmic event is a result of such a generalized spiritual feeling of hunger. One is driven to the event. It just so happens that the entire human being has such forces within him that lead to later events, in spite of the freedom that exists nevertheless but plays itself out in a different realm. The forces that manifest themselves as such a hunger, leading to karmic fulfillment, living themselves out in this way, are concentrated in the heart; and when they are pressed out and thereby come into consciousness in the present incarnation, they create pictures that form a stimulus, and then raving madness results. Raving madness is basically a premature living out in this incarnation of a force of karma intended for the following incarnation. Think how differently one must accustom oneself to look upon world events if these connections are understood. Of course, if a person suffered from raving madness in the present incarnation—or if one were that fellow who ruled Spain once—he would say that if God had permitted him to rule the world, he would have done it better! People thus ask questions such as, why did God create raving madness? Raving madness has plenty of good reasons for existing, but everything working in this world can appear at the wrong time, and the displaced manifestation, in this case brought about by Luciferic forces—everything that works prematurely in the world is brought about by the activity of Luciferic forces—the manifestation in this incarnation of karmic forces intended for the next incarnation creates raving madness.

You see, what is to be carried over and continued in another life can actually be studied in the abnormalities of a present life.

You can easily imagine what a strong distinction exists between what now rests in our heart through our entire incarnation and the condition in which this will be once it has gone through the long development between death and a new birth, then coming into appearance in the outer behavior of a human being in the new life.

However, if you look into the inner aspect of your hearts, you can perceive quite well—though of course only latently, not in a finished picture—what you will do in your next life. We need not confine ourselves to the general, abstract statement that what will work itself out karmically in the next life is prepared in this one, but we can point directly to the vessel in which resides the karma of the following incarnations. These are the things that must be penetrated concretely if one wishes to practice a real spiritual science.
You can imagine what enormous significance these things will gain when they are studied and made a part of the general education. What does modern medicine know of the possibility of a liver or heart disease when it does not know the most important fact of all, that is, the actual purpose of these organs? And this it does not know. It has not even discovered a correct connection between excitatory hallucinations and, let us say, the kidney system, nor does it understand that calm hallucinations, those that merely appear, are liver hallucinations, as it were. Hallucinations that appear as though crawling on a person so that the victim wants to brush them off come from the kidney system. These are excitatory hallucinations, which have to do with the emotional system, with the system of temperament. From such symptoms a much more sure diagnosis can be made than by the diagnostic means in ordinary use today. Diagnoses based upon purely outer evidence are very unsure in comparison with what they would be were these things studied.

Now all these things are connected with the outer world. The lungs, as inner organs or organ system, actually contain the compressed compulsive thoughts and everything that we take up in perceiving outer objects and concentrating these in the lungs. The liver relates to the outer world in an entirely different way. Precisely because the lungs preserve, as it were, the thought material, they are structured quite differently. They are more closely connected with the earthly element, with the earth element. The liver, which conceals hallucinations, particularly the calm hallucinations, the hallucinations that merely appear, is connected with the fluid system and therefore with water. The kidney system, paradoxical as it sounds, is connected with the air element. One naturally thinks that this ought to be the case with the lungs, but the lungs as organs are connected with the earth element, though not only with it. On the other hand, the kidney system—as an organ—is connected with the air element, and the heart system as an organ is connected with the warmth element; it is formed entirely out of the warmth element. This element, therefore, which is the most spiritual, is also the one that takes up the inclination for karma into these exceptionally fine warmth structures that we have in the warmth organism.

Since the entire human being stands in relationship to the outer world, you can say to yourself that the lungs have a particular relationship to the outer world in connection with the earthly element, and the liver in regard to the watery element. If you examine the earthly qualities of plants you will find in them the remedies for everything connected with diseases that have their origin in the lungs (this must be considered, of course, in its broadest implications). If you take what circulates in the plant, the circulation of the plant's juices, you will have therein the remedy for all disturbances connected with the liver organization. Thus a study of the reciprocal relationship of the organs to the environment offers, in fact, the foundation for a rational therapy.

Our present therapy is a jumble of empirical notes. One can come to a really rational therapy only by studying in this way the reciprocal relationships between the world of organs within the human being and the outer world. Of course the sensual longing for subjective mysticism must then be overcome. If the aim is to reach no further than the well-known "little divine flame" of Meister Eckhardt and so on, if the outpouring of a mere sensual delight in the inner world is the aim, having beautiful images without penetrating through this entire element to the concrete configuration of the inner organs, then one cannot really penetrate to significant therapeutic knowledge. For this knowledge yields itself upon the path of a true mysticism, which advances to the concrete reality of the inner element of the human being. Just as there we penetrate into the inner element of the human being and by way of this inner element learn to know the passage through the incarnations, just as we learn to know this inner life of the human being, so we reach, when we study the outer world, through the sense world, through the tapestry of the senses, into the spiritual. We ascend into the world of the spiritual hierarchies, which we did not find by way of inner mysticism. The hierarchies are found by way of a deeper view of the, outer world. Upon this path something yields itself that may first be expressed in analogies. They are not merely analogies, however, for there exist much deeper relationships.

We breathe, of course, and I recently calculated for you the number of breaths we take in twenty-four hours. If we count eighteen breaths to the minute, we have in an hour 60 x 18, and in twenty-four hours 25,920 breaths, in a day and a night.

Let us take another rhythm in the human being, the rhythm of day and night itself. When you awake in the morning, you draw into your physical and etheric bodies the astral body and I. This is also a breathing. In the morning you inhale the astral body and I, and when you fall asleep at night you exhale them again; thus one complete breath in twenty-four hours, in one day. There are 365 such breaths in a year. Take the average age of a human being, 72 years, and you arrive at approximately the same figure, 25,920. If I had not started with 72 but a figure somewhat lower, I would have reached the same figure. That is to say, if you take the entire earthly life of the human being and you see each single day, each falling asleep and awakening, as one breath, you have then in an entire life as many inhalations and exhalations of the astral body and I as you have breaths in twenty-four hours. You take in the course of your life just as many breaths of the astral body and I as you take daily in breathing the air. These rhythms are in absolute correspondence, and we see how the human being is fitted into the world. The life of one day, sunrise to sunset, therefore a single circuit, corresponds to an inner sunrise and sunset that lasts from birth to death.

You see, the human being incorporates himself into the entire world, and I would like to close these considerations by pointing out to you an idea, asking you to think it through, to make it a subject of meditation. Science today pictures a world process, and within this world process the earth is thought to have arisen. Natural science believes that in the end, when entropy is fulfilled, the earth will end in a warmth death, and so on. If today one forms for oneself a view such as the Copernican view, or any modification of Copernicanism, one takes into consideration only the forces that formed the earth out of the primeval mist, and human life basically becomes a sort of fifth wheel on the wagon, for the geologist, the astronomer, does not take the human being into consideration. It does not occur to him to seek at all within the human being for the primal cause of a future shaping of the world. For modern science, the human being is everywhere present in this world process, but he is the fifth wheel on the wagon—the world process takes its course, but he has nothing to do with it. Picture it in this way: this whole world process comes to an end, ceases, dissolves itself in space. It ceases, and the primal causes of what then happens lie within the human skin, within the human being; there they continue. The origin of what is now the world lies far back within the human being in primeval ages. This is a reality. Just as the books of ancient wisdom relate such things to us in their own language, so the word of Christ Jesus also point to these things: “Heaven and earth shall pass away, but my words shall not pass away.” All that constitutes the material world passes away, but that which comes from the spirit and the soul and is expressed in words survives the destruction of the earth and lives on into the future. The primal causes of the future do not lie outside our skin, and the geologists need not look for them in the ground. Rather we must seek them within, in the inner forces of our organization, which at first pass over into our next earthly life but then continue in other metamorphoses. Hence when you search for the future of the world you must look into the human being. Everything that is outer perishes utterly.

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The nineteenth century erected a barrier against this knowledge, and this barrier is called the law of the conservation of energy.

This law of the conservation of energy carries forward the forces residing in man's environment, but all these will dissolve and disappear. Only what arises within the human being builds the future. It is impossible to think of anything more false than the law of the conservation of energy. In reality its result is simply to make the human being a fifth wheel in the world process. It is not the statement of the law of the conservation of energy that is correct but rather that other saying: “Heaven and earth shall pass away, but my words shall not pass away.” This is the correct statement. These two statements are diametrically opposed to one another, and it is simply a lack of thought when today certain adherents to this or that positive denomination wish to be believers in the Bible and at the same time adherents to the theories of modern physics. This is simply dishonesty, which appears today to be culturally creative. This dishonesty must be driven from the field of creative culture—which it actually opposes—if we are to emerge from these forces of decline into forces of ascent.

After the studies we have been conducting recently, a basic fact of human life and nature will be able to stand clearly before our soul. It is precisely when we consider a more exact relationship of the human being to his environment that the riddle always arises: how did it come to be that one cannot penetrate into the real nature of the outer world? This outer world lies before us in its phenomena, in its events, and even if we have only a feeble need for knowledge we must presume that behind these phenomena that lie before us as colored, as resounding, as warming world, and so on, the real nature of reality is concealed. There is, as it were, a veil there, and only behind this veil is the nature of reality to be found.

A similar riddle exists in relation to what is within the human being. In the last few days I have suggested that this inner element of the human being reveals the riddles of its organs only if one really arrives at this inner element. The fact is, however, that to begin with in ordinary consciousness one cannot see so deeply down into one's own inner being that one is able really to penetrate the nature of the lungs, liver, and so forth, in the way we described yesterday.

This fact of the existence of two riddles—the riddle regarding the unknowableness of the outer world and the riddle of the unknowableness of the inner world—can be understood out of the knowledge of the whole being of man, if one permits oneself to consider once the whole human nature, which shows only one side between birth and death, having its other side between death and a new birth.

Let us study the human being as he presents himself to us here between birth and death. We need only look at an aspect of the inner soul that is connected with our entire, normal daily life. We need only consider the inner fact of memory. I spoke yesterday of how this memory actually is based upon a reflecting-back on the outsides of the inner organs. We need this memory, however, for our soul life. I have often pointed out facts that show how the disturbance of this memory can undermine the entire normal life between birth and death. I told you of an example showing that the capacity for memory can extinguish itself in the human being. Such cases are well known. You can read in psychological literature of numerous such cases. It is a well-known fact that this can occur, and in a lesser degree this phenomenon is much more frequent than is generally realized. With such human beings, you need only picture that these processes—without the person knowing it in the ordinary sense of the word—are just as they are for you during sleep every night: consciousness is extinguished. Such an abnormal discontinuity of consciousness, however, has an extraordinarily significant influence upon the whole consciousness of the personality. A human being who has undergone such an experience is not quite able to get along with himself; there is something horrifying in his life afterward. From this you can see how important it is for the ordinary life between birth and death—except during the sleeping state—to have continuity of consciousness.

This continuity of consciousness is closely connected with our memory. We need this memory, therefore, in order to maintain our ordinary life normally. When one undergoes an occult development, another fact arises, the fact that it is necessary to develop soul forces that actually, during the moments of spiritual seeing, also extinguish ordinary memory. As long as one maintains this ordinary memory, one is basically unable to see into the spiritual world. Pupils of an occult development usually experience that when they begin to work on their development they have certain visions; then later they begin to complain that they no longer have these visions—the visions stay away. The reason for this is that for such visions—if they are genuine, true visions, and not hallucinations—there is really no memory. It is not possible to recall a vision, for the vision is something real. If you look at a piece of chalk and then look away, you have a memory picture. If, however, you wish to have the chalk before you, the real chalk, then you must return again to the perception; you must have the reality before you again. To experience this reality, memory is of no help at all. If you touch a hot iron, you burn yourself. Regardless of how much heat you retain in your memory, however, you cannot burn yourself. You must return to the real experience, because the vision brings you into connection with something real and not a mere picture. It is a matter, then, of returning to the vision and not merely recalling it, for a real seeing is a real occult experience and cannot become recollection; one can come to it again only in an indirect way. One can say to oneself that before the vision appeared we had gone through this or that in ordinary consciousness. This can be recalled, and one must call this stage back to the point when the vision appeared. One returns to this point. The vision cannot appear directly; rather one must retrace the path, as it were. This is not taken into account by many people, who believe that a vision can be recalled in the ordinary sense.

One must therefore undermine memory in a certain respect in occult development. This is absolutely necessary and cannot be prevented. It therefore must be said that one who strives for such an occult development must above all be certain that in ordinary life he is a reasonable person, that is, that he has no false mystical tendencies but has a healthy intellect and a sound memory. He who in ordinary life already has a tendency to wallow in unclarity and sentimentality is not fit to undergo an occult development. One absolutely must have the ability to recall the events of the day in full clarity before one can risk pressing forward to visions for which there is no such recollection.

The precautions that are recommended for an occult development are actually rooted in the nature of occult development itself. You thus can say that for the ordinary consciousness there is memory, and it is part of normal life between birth and death to have this memory.

Now I can sketch for you how human nature relates to the possession of this memory. Let me sketch it in this way (see drawing, pg. 84). What I am drawing now does not exist in this way but can be perceived in the etheric body. With this line I am indicating schematically that which is really extended over the whole body, and you would have to picture that from the head—and therefore from the sense perceptions, the sense organs—up to this line is what is outside the organs. This line represents the schematic borderline for the organs of the human being: this is the point of reflection, and beyond this line, therefore, lie heart, lungs, liver, and so on. Here (arrows) is where the reflection occurs. This line is symbolic of the human memory. You can actually picture that we have within us a kind of membrane that is really the membrane separating the etheric body from the astral body; in reality, however, it is not spatial—I have merely indicated it schematically. What is perceived is thrown back by the force of the organs that are behind it. It is thereby reflected, but reflected here, and we cannot see through it in ordinary consciousness; we cannot see through this memory membrane into the inner element of the human being; the memory conceals from us the inner element of man. It must conceal man's inner being, for otherwise the human being would not be normal in the ordinary life between birth and death. Memory is what closes off for us our ordinary consciousness from what is within. As soon as this memory is interrupted, as soon as it is torn, as happens through occult development, we see into our organs, as I described it yesterday.

Now, you see, we have the answer to the riddle of the not-being-able-to-look-within. This inner element must be concealed, for otherwise we would not be able to be normal in life between birth and death. We need this memory. The inner element of our self is thus hidden by our memory reflection. This understanding is what is necessary for a solution to this riddle.

From the other side, from the direction of the outer world, we see the veil of the senses spread out, as it were, and we do not see behind it. Let us look at the matter in this way, asking ourselves: how would it be if we were not to perceive the veil of the senses, behind which lies the essence of the world: let us say that the sense veil were perforated everywhere—if one could look through it everywhere, how would it be then? We would always flow with our perception, with our observation, into the objects. We would merge with'the objects. We would not be able to differentiate ourselves from the objects. What would be the result? We would never be able, if we were not able to differentiate ourselves from the objects, to develop feelings of love, for love is based upon the fact that one does not flow over into the other but rather remains an individuality, separated and yet “feeling across” (hinueberfuehlt). We are organized in such a way that we are capable of love between birth and death. In occult development this capacity for love must be replaced by Imagination, Inspiration, and Intuition; we must, so to speak, break through the capacity for love. It would ruin our life totally and we would become brutal and cold if in our ordinary life we did not have love. Therefore it is necessary for one who attempts an occult development from this direction to develop above all, to the highest degree, the capacity for love. If he has developed it in such a way that he cannot lose it through occult development, that he maintains it in spite of this occult development, then he can dare to penetrate through the veil of the senses and look into the real objectivity. You thus see the second riddle placed before your soul. The human being must be organized in such a way that he is able to have memory and able to love. Because he must be capable of love, he is unable with his ordinary consciousness to see behind the veil of the senses, and because he must be able to remember, he is unable to look into his own inner being.

This is really the truth of the Kantian philosophy that is so erroneous. Kant wished to investigate human subjectivity, and he concocted a few abstract concepts that actually do not say anything. In reality it is so that we must understand the human being between birth and death as a being capable of both memory and love. In this life the human being learns to know what lives in sensation; he learns to know what lives in love, and this he must carry through the portal of death. We are here on earth, therefore, in order to bring to fruition in ourselves these two faculties.

Now, if the human being, through memory, must hold apart his perceiving and thinking being, which pushes against the veil of the senses here, then he develops, primarily through the head (though the human being is head in total), the life that we designate as the life of consciousness. This life of consciousness goes no further than the thought. The thought becomes memory picture, but we do not penetrate any further than to the memory picture. There the thought is stopped. Only through the fact that it is stopped there can it return again as memory. There the thought is stopped, and our normal life between birth and death actually consists of preventing the thought from descending into the organs. Its forces do descend, as I described yesterday, but the thought as such, as it lives in us as picture, we must not allow to descend into the organs. At the moment when we die, the thought becomes what it should not become in the ordinary consciousness; the thought then becomes Imagination. This Imagination, which in occult development is striven for with all one's effort, occurs when the human being passes through death. All his thoughts become pictures; the human being then lives entirely in pictures. One therefore can understand the dead only if one learns to know this picture-language. Immediately after death the thoughts transform themselves into pictures. The human being lives with these pictures for some time between death and a new birth. Then the pictures gradually become Inspiration. The soul thus in fact grows further. The pictures become Inspiration; then the human being begins to perceive the music of the spheres. The music of the spheres becomes something real for him: he lives in the world of world-tones. Finally he grows together with the objective-spiritual universe: his soul becomes entirely Intuition. He becomes, as it were, one with the universe.

When this Intuition has existed for some time, we are at the same point at which the world Midnight Hour occurs, of which I also spoke yesterday. Now the return path begins, and Intuition is suited to take up something of what the human being has left behind in having lived here on earth. When the human being goes through the portal of death, he lives by virtue of forces other than those that here on earth we call the will. He lives into more cosmic forces. The will becomes absorbed, let me say; the will gradually disappears. When the human being has arrived at the Midnight Hour of the world, however, that is after he has gone through the Imaginative stage, the stage of Inspiration, the Intuitive stage, and arrives, as it were, at the height of life between death and a new birth, then Intuition fills itself again with will. The thought again becomes permeated by will, and this will saturates the soul more and more; the soul wrestles through again to Inspiration and then to Imagination, undergoing Imagination for some time; then it is again ripe to be embodied here. Out of the pictures is formed, in the way I have described, what appears as the transformed metabolic-limb man of the previous incarnation. You see, therefore, that through those stages that are striven for in occult development, the human being ascends to the Midnight Hour of the world and then takes the reverse path down again to Imagination, arriving again at thought formation when he embodies himself (see drawing).

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During this entire time the human being absorbs the will, and now, coming again into physical existence, we see how what works in out of the cosmos, what he absorbed from the previous incarnation, is as in a picture, and the will is still within this picture. We thus have here will-saturated Imagination.

When the human being therefore arrives at a new physical life, still before his conception, he does indeed have an Imagination, but a will-saturated Imagination. Out of the Imagination, which is essentially what existed already as picture, arises the head and what belongs to it, as well as the will, which takes hold now of the new limbs and the metabolism. This thus distributes itself over the head and the rest of the human being. The head is essentially, let me say, crystallized, frozen thought; what lives in the rest of the human being is organized will. Actually the human being can truly awaken only in the head. After all, you know your thoughts—your mental images in ordinary consciousness—one can say this about all present-day human beings. What happens in the will, as I have often mentioned, is just as unknown to man as what happens in sleep. How does one know, when one lifts an arm in ordinary consciousness, what is taking place? One perceives that an arm is lifted—we have this mental image—but the act of will as such remains in sleep, similar to the period between falling asleep and awakening. One therefore can say that regarding the metabolic-limb system, man also sleeps during the day. He awakens actually only in relation to the head-man. This all works together again.

You see, official science today speaks of a certain logic. It speaks in the logic of the mental image, of making judgments, and of drawing conclusions. Picture such a conclusion. The well-known conclusion, which resides in all logic, is related to the famous logical personality: all human beings are mortal; Caesar is a human being; therefore Caesar is mortal. This is the conclusion, and every part of the conclusion is a judgment: “All human beings are mortal” is a judgment; “Caesar is a human being” is a judgment; “therefore Caesar is mortal” is a judgment. The whole is a conclusion. Man, Caesar, are mental images. If you question a person today who is one of the very clever people—we must always consider the very clever people, for they determine the prevailing tone—he says, “Everything actually takes place in the nervous system; the nervous system is the mediator of the mental image, judgment, conclusion, even of feeling and will.” Already with this kind of forming mental images, making judgments, drawing conclusions, things are not as present official thinking believes them to be. Only forming mental images as such is actually the concern of the head. When you make a judgment, then you must feel, through the mediation of the etheric body, how you stand on your legs. You do not really make judgments with your head at all; you make judgments with your legs, although with the legs of the etheric body. He who makes judgments even when he is lying down stretches his etheric legs. Making judgments is not based on the head; it is based on the legs! Of course nobody believes this today; nonetheless it is true. Drawing conclusions is based on the arms and hands, and generally upon that which lifts man out of what the animal also has. The animal stands on its legs; the animal is itself a judgment, but it does not draw conclusions. The human being draws conclusions; for that purpose his arms have been liberated; that is what his arms are there for, not for walking. The human being has his arms free so that he can be a being that can draw conclusions. What happens when one stretches one's etheric legs or when one moves one's astral arm is a judgment, is a conclusion, which merely reflects itself in the head as mental image and then actually becomes a mental image. One thus needs the entire human being, not merely the nerve-sense human being, in order to arrive at judgments and conclusions.

Now, if you take this into consideration, you will say to yourself: the human being really lifts judgments and conclusions out of his limb system. These are fundamentally already acts of will, and this comes out of a much more indefinite state than forming mental images. We basically experience the same thing when we finish drawing a conclusion as when we wake up in the morning: we have lifted it out of the depths of our being. That which has become old from the previous life to this life, which lives itself out in the head, leads us to be able to have mental images. In the head we are old in relation to the cosmos when we are born. Our will is able to renew itself because in relation to the cosmos we have become young. What we carry with us as our head is always reminiscent of the previous incarnation. It is the old element. The metabolic-limb system, however, has been conquered by the will in entering this incarnation. It is actually mediated by the mother's body. The rest of the body—this can be confirmed by an outer, empirical study of embryology—is actually constructed from out of the cosmos in the mother. The head is simply a copy of the cosmos, brought about by outer forces. Whoever wishes to deny this should also say that it is nonsense that the magnetic field of the earth positions the needle of the magnet. The physicist goes beyond the magnet's needle if he wishes to explain it; the physiologist, the embryologist, the biologist, remains in the mother's body when he wishes to explain the embryo. That is just as nonsensical as if one wished to explain the needle of the magnet only out of itself. One must proceed out to the whole cosmos.

In development we have, to begin with, the head, and the rest of the body is only attached to it; this part the will conquers for itself, having approached Imagination during the passage through life between death and a new birth from the Midnight Hour of Existence onward. Now, when we study this human being (see drawing, page 84) we find that everything pertaining to thinking and perception lies above the membrane of memory, while everything pertaining to willing lies below this membrane. The will works up from below, works up out of the unconscious, and one finds it only in the way that we explained yesterday. There the will works upward. In regard to the will, we are sleeping. We thus actually have the human being as a duality in the life between birth and death. It is true the human being is a monad, but he is this in regard to the whole world, and this monadic quality must be brought about in becoming; he must renew it again and again. In reality, however, the human being between birth and death is dualistic: the thought, to some extent, with the perception on one side, the will with the feeling (Gemüt) on the other side.

The human being is thereby actually the average, I would like to call it, of two worlds. Be honest and ask yourselves, in every moment of your lives what do you have in consciousness? Your memory pictures—what you experienced at age two, three, five, or six—are the content of your consciousness. What comes through from below, welling up out of the will, is love, the capacity for love. The human being is actually nothing other than what in the average of two worlds appears as memory pictures and love. Basically the human being is organized in such a way that above is a world that is cosmic thought, while below is a world that is cosmic will. The human being is continually a point of attack for Lucifer from the side of will and a point of attack for Ahriman from the side of thought (see drawing, page 84). Ahriman continually strives to make the human being all head. Lucifer continually strives to cut the head off so that the human being cannot think at all, so that everything streams out in warmth by way of the heart, overflows with world love, flowing into the world as world love, as an excessively sentimental cosmic being flows out.

In our age, in our highly praised civilization, it is chiefly Ahrimanic influences active in us. These Ahrimanic influences have always been sensed by sensitive human beings. When I was still a very young man, I spoke once with an Austrian poet who was quite well known at that time; he had a fine feeling for what is emerging in our civilization, and he expressed it in a half-pictorial way; this half-pictorial quality was for him, however, a reality. He said to me—and it seems to me as if it were happening today—“Considering how we human beings are today, and especially if things continue along the lines they are going now, humanity will actually be confronted by a terrible fate, for the human being will gradually lose the agility of his limbs; he will no longer be able to walk properly; he will always want to ride a bicycle and to travel mechanically. He will lose the agility of his hands, and everything will become technical. Just as a muscle atrophies if it is not used, so everything in the human body will atrophy and the human being will become merely a head. The head will become bigger and bigger until finally the human being will just roll along, with the rest of his organism totally crippled.”

This picture hovered like a nightmare before this Austrian poet—Hermann Rollett was his name—and he described it very visually, for it weighed upon him terribly, this picture that human beings will become rolling heads due to our civilization. There is something quite true underlying this picture, however. What underlies it is that, in fact, in our time the powers are extraordinarily strong that would like to develop our heads more and more. With the physical head they will not succeed so well, but with the etheric head they will be more successful. It is therefore so, in fact, that in our time the Ahrimanic powers would like to make us thoroughly head-men; they would like to transform us completely into mere thinkers.

For the human being in a healthy development, however, the other pole exists, the will pole, which always counteracts this so that when we die the will has grasped the thought. Thought must not yet be alone. You see, when we are born, we have gathered new will, but the thought separates itself and finds our head; the will takes hold of the rest of the body. While we live on the earth there is within us a continual interaction between will and thought. The will takes hold of the thought, and we must carry this fusing of will and thought through death. Ahriman would like to prevent this. He would like for the will to remain separate, for the thought alone to be particularly cultivated. We would lose our individuality if we were finally to arrive at the point toward which Ahriman strives. We would completely lose our individuality. We would arrive, in the moment of death, at an excessively, intensively cultivated thought. We human beings would be unable to hold this thought, and Ahriman could lay hold of it himself and integrate it into the rest of the world so that this thought would work further in the rest of the world. This is, in fact, the destiny that threatens humanity if we persist in the present-day materialism; then Ahrimanic powers would become so strong that Ahriman could steal thoughts from the human being and incorporate them into the earth in their effectiveness, so that the earth, which actually ought to come to an end, would become consolidated. Ahriman works toward consolidating the earth, toward the earth remaining as earth. Ahriman works against the saying, “Heaven and earth shall pass away, but my words shall not pass away.” He wishes the words to be cast aside and heaven and earth to remain. This can be accomplished only if the thoughts of human beings are stolen, if human beings are deindividualized.

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If Ahriman could continue to work as he has been able to especially since the year 1845, human brains would become more and more rigid, and human beings would live as though subject to compulsive thoughts, to materialized thoughts, as I explained yesterday. This would show itself particularly in human beings being guided in their education in such a way that they would no longer have mobile thoughts; rather, when they reached a certain age, they would have completely fixed thoughts. Now ask yourselves whether that is not already true to a great extent in our time! Just think how fixed the thoughts of many human beings are today. Is it possible to teach much to human beings today? Their thoughts are so rigid, so solid, that it is almost impossible to teach them very much. This is already being used by Ahriman. Ahriman strives more and more to intensify the process of making thoughts into compulsive thoughts. An active product in the scientific realm of these compulsive thoughts is atomism. In atomism, the spirit behind the veil of the senses is not intimated but only atoms, everywhere vibrating, whirling atoms. Of course you cannot reach behind the veil of the senses in any other way than with thoughts. Ahriman, however, has confused people so much already that they have materialized their thoughts. They no longer believe that they themselves have actually merely constructed a world with thought-atoms; they consider this as reality. They therefore have externalized the thoughts. This is a thoroughly Ahrimanized world. Today we have an Ahrimanized science, Ahrimanized through and through.

That this is actually the case can sometimes be encountered in a frightening way. I received, for example—maybe thirty-five years ago—a manuscript. It was a very scholarly manuscript. It intended to give the human differential—I am telling you a true story! By the human differential was meant the differential that if one integrates it will result in the human being. If one therefore integrates from foot to head, one will get the human being. It was a very scholarly treatise, and the physician who brought it to me said, “You may meet the author personally,” for he was in his clinic. When I became acquainted with the man, he said, “Yes, this is so; I have experienced it myself. I consist altogether of differential atoms. Everywhere there are differentials, and I am only an integral.” He conceived himself as differentiated exclusively into atoms; that was an intellectual-Ahrimanic form of consciousness. In the last analysis, however, it is merely the system of atomism grown rigid. When this manuscript was brought to me, I was led to recall that there is a LaPlacian world formula: according to it, it should be possible, by integration from the processes of atoms, to calculate, by inserting a specific value, when, let us say, Caesar crossed the Rubicon, or something similar! Here one does not integrate from foot to head, but rather one merely needs to integrate from the world's beginning to its end. This can be done simply by bringing atoms into the world formula in the appropriate way. This whole way of thinking looks suspiciously similar to the treatise of the man who considered himself an integral locked in between the borders of foot and head. By viewing such matters correctly, one can receive clear insight into the progressively Ahrimanic nature of our culture.

This must, of course, be counteracted, which can happen only if our concepts are again led to have a pictorial quality, so that we do not merely work with abstract concepts but rather bring to our concepts a pictorial quality. Then, when passing through the portal of death, we will already be bringing pictures with us, and we will find the connection to what the world demands. Otherwise humanity approaches the danger of losing itself. What actually ought to be individualized by the flowing of the will into the thoughts will become mineralized, will be made into universal earth. The earth thus would become a world- being, but humanity would in terms of its soul flow into a great cemetery.

Such overviews of civilization must occasionally be made. In our time it is absolutely essential to make such overviews, for whoever is able to oversee more precisely the matters of evolution today knows how rapidly this ossification of our civilization is approaching us. On this occasion I would not like to forget to mention that until the year 869 A.D., until the Eighth Ecumenical Council in Constantinople, man's members were considered to be body, soul, and spirit. At this Eighth Ecumenical Council, the following formula, to which I have repeatedly drawn attention, was established for the West: it must not be believed that man consists of body, soul, and spirit, but only of body and soul, and the soul has a few spiritual properties. This decision then passed into the world. In the Middle Ages it was heresy to believe that man consisted of body, soul, and spirit. Today philosophy professors discover by means of "unprejudiced science" that man consists only of body and soul. This "unprejudiced science" is nothing but a decision by the Eighth Ecumenical Council. That, however, strives toward something else. One could say that through this Eighth Ecumenical Council humanity has lost the consciousness of the spirit, which must be regained. If we proceed further along the path I have just described to you, however, humanity will also lose consciousness of the soul.

Among the materialists of the nineteenth century, this consciousness of the soul had already disappeared to such an extent that it was said that the brain secretes thoughts just as the liver secretes bile. It seemed, therefore, as if only a consciousness of the bodily processes remained. In fact, already today, without people knowing it, there are all kinds of underground societies that work toward things that lead in a direction similar to the one decided upon in 869 at the Council of Constantinople. They work to explain that man does not consist of both body and soul but rather that man consists only of the body and that the soul is merely something that develops out of the body. It is therefore impossible, if you take this viewpoint, to educate man from the aspect of soul; one must find a substance, a material substance, that can be injected into a human being at a certain age; then he will develop his talents by injection. This tendency definitely exists. It is right in line with the Ahrimanic development: no longer establish schools in order to teach, but inject certain substances instead. This is possible. It is not as if it were not possible. It is indeed possible, but the human being is made thereby into an automaton. One would speed up immensely what would otherwise be achieved by means of developing ready-made thoughts, with an education that overpowers thinking. There are already such substances that can be developed, substances that if injected at seven years of age, for example, could make the public schools altogether expendable; the human being would then become a thought automaton. He would become exceptionally clever but would not have a consciousness of it. This cleverness would just run off like a machine. What do many people today care, however, whether the human being has an inner life or not, as long as outwardly he walks around and does this or that? Such human beings that submit themselves by preference to the Ahrimanic civilization—and they do exist today—strive for such ideals. After all, what could be more tempting than the attitude, such as today is spreading far and wide, which would prefer to find an injectible substance to struggling with the children for years and years? One must present these things as being drastic. If one does not present the situation as being drastic, humanity today would not notice toward what goals it is striving. By such an injectible substance, one would simply achieve a loosening of the etheric body in the physical body. As soon as the etheric body is loosened, the play between the etheric body and the universe would become exceedingly lively, and man would become an automaton. The physical body here on earth must be developed through spiritual will.

Out of the full consciousness that one faces when confronting the automization of the human being, the methods for the Waldorf School, the pedagogical methods for the Waldorf School, were discovered. In this regard they should be motors of civilization that will lead again to a spiritualization, for basically—one can already say this—today above all it is necessary for the spiritual life among human beings to be particularly nurtured. One therefore should look courageously upon all that appears as symptoms of the improvement of individual human beings. I have often mentioned before how humanity strives today to place routine in place of a real practice of life—routine, which is truly the mechanization of life.

I was overjoyed recently when I read that there are still people who, going beyond the ordinary routine of life, have already perceived the practical life as something important. Recently a news item spread through the world, describing how Edison tested the people he wished to prepare for some sort of practical work. It did not interest him at all whether or not a merchant was able to keep books. That, he said, can be learned in three weeks if one is a reasonable, intelligent person. None of these specialties interested him at all; these one can learn. When Edison wished to know whether people would be of any use in practical life, however, he tested them by asking them questions like, "How large is Siberia?" Thus when he wished to discover whether someone was a good bookkeeper, Edison did not ask whether he could conduct an audit properly, but he asked, “How large is Siberia?” or “If a room is five meters long, three meters wide, and four meters high, how many cubic meters of air are contained in this room?” and similar questions. He posed questions like, “What is standing at the place where Caesar crossed the Rubicon?” and so on, just general questions. And according to the extent to which a person could answer such questions, Edison hired him as a bookkeeper, or whatever. He knew that if a person could answer such a general question this was a proof that his schooling had not been in vain, that as a child he had developed mobile thoughts, and this is what Edison demanded.

This is how practical life really should be conducted, whereas in recent times we have steered precisely in the opposite direction, succumbing more and more to specialization, so that finally one could really despair of finding the people needed for practical life. It is impossible to get anyone to do something outside the pigeonhole into which he wants to fit. Already today it must be said that in this way too we must work toward the mobility of thoughts. If there is such a working toward the mobility of thoughts, then these thoughts will not harden, and Ahriman will be in a difficult position. You can see yourselves, if you look at life, how few Edisons there are who have such practical principles. It is necessary to work toward a pictorial quality of concepts; whoever works toward the pictorial quality of concepts will no longer be able to say that he does not understand spiritual science. It is precisely that tug which a person giyes himself in order to receive from abstractions the pictorial quality of concepts that presents on the one hand the possibility of grasping that the earth evolved out of ancient Moon, Sun, Saturn; on the other hand, for the inner life, the life of feeling intermingles with the pictorial conceptions, with the imagination. The fully human being thus will arise.

Today, in preparation for the next two reflections, we want to call to mind something about the nature of the human being, insofar as the human being is a being of thought. It is precisely this characteristic of the human being, that he is a being of thought, that is scientifically unrecognized today, interpreted in a completely wrong way. It is thought that thoughts, as they are experienced by the human being, come about in the human being, that the human being is, so to speak, the bearer of thoughts. No wonder this view is held, for the human being's essential being is only accessible to a finer observation. Precisely this human essence withdraws from coarser observation.

If we regard the human being as a being of thought, it is because we perceive, in the waking state, from waking to sleeping, that he accompanies his other experiences with thoughts, with the content of his thinking. These thought experiences seem to arise somehow from within the person and to cease to some extent during the period between falling asleep and waking up, that is, during sleep. And because one is of the opinion that thought experiences are there for a person as long as he is awake, but get lost in sleep in some kind of vagueness, about which one does not try to get further clarification and one just imagines the matter, one cannot actually enlighten oneself about the human being as a thinking being. A more delicate observation, which does not yet advance very far into the region I have described in my book “How to Know Higher Worlds,” shows that the life of thought is not at all as simple as one usually imagines it to be. We need only compare this ordinary thought life, the coarse thought life, of which everyone becomes aware when observing a person between waking and sleeping, with an element that is indeed problematic for ordinary consciousness, namely the element of dreaming.

Usually, when we talk about dreams, we do not really get involved in anything other than a general characteristic of dreaming. One compares the state of dreaming with the state of waking thought and finds that in dreaming, arbitrary associations of thoughts are present, as one would say, that images string together without such a connection being perceptible in this stringing together as it is perceptible in the external world of being. Or else one relates what takes place in the dream to the external sense world, sees how it stands out, as it were, how it does not fit into the processes of the external sense world after beginning and end.

Of course, one does advance to these observations, and in relation to these observations, beautiful results can certainly be seen. But what is not noticed is that, firstly, when a person abandons themselves a little, I would say with a touch of contemplation, lets themselves go a little and lets their thoughts run free, they can then perceive how something is mixed into this ordinary train of thought, which follows on from the external course of events, that is not unlike dreaming, even when we are awake. One could say that from the moment we wake until we fall asleep, while we are making an effort to adapt our thoughts to the external circumstances in which we are immersed, there is a kind of vague dreaming. It can seem to us, in a sense, like two currents that are there: the upper current, which we control with our arbitrariness, and a lower current, which actually runs much as dreams themselves run in their succession of images. Of course, you have to give yourself a little to your inner life if you want to notice what I am talking about right now. But it is always there. You will always notice: there is an undercurrent. Thoughts swirl around in just as pictorial a way as they do in dreams, where the most colorful things line up next to each other. Memories arise from all sorts of things, and just as in dreams mere similarity of sound may call other thoughts and connect them with them. And people who let themselves go inwardly, people who are too indolent to adapt themselves to outer conditions with their train of thought, they may notice how there is an inner striving to give themselves up to such waking dreams.

These waking dreams differ from ordinary dreams only in that the images are more faded, more like mental images. But in terms of the mutual relationship of these images, waking dreams do not differ particularly from so-called real dreams. There are, of course, all degrees of people, from those who do not even notice that such waking dreams are present in the undercurrents of their consciousness, who thus let their thoughts run entirely along the lines of external events, to those who indulge in waking dreams and let them run in their consciousness, as, I might say, the thoughts there want to interweave and intertwine. There are, after all, all degrees of human nature, from those of a dreamy nature, as they are also called, to those who are very dry natures, who accept nothing but what exactly matches some factual course of events. And we must say that a large part of what inspires people artistically, poetically, and so on, comes from this undercurrent of waking dreams during the day.

That is one side of the matter. It should certainly be taken into account. Then we would know that a surging dreaming is actually constantly taking place within us, which we only tame through our contact with the outside world. And then we would also know that it is essentially the will that adapts to the outside world and brings system, coherence, and logic into the otherwise randomly flowing inner mass of thoughts. It is the will that brings logic into our thinking. But as I said, that is only one side of it.

The other side of the matter is this: here too one can notice, observe – as soon as one only enters a little into those regions which I have described in my book “How to Know Higher Worlds” – how, when one wakes up, one takes something with one from the state in which we were from falling asleep to waking up. And if you add just a little to what you can perceive, you will be able to see very clearly how you wake up, as it were, from a sea of thoughts when you wake up. You do not wake up from a vague, dark state, but rather from a sea of thoughts, thoughts that seem to have been very, very distinct while you were asleep, but you cannot hold on to them when you transition into the waking state.

And if you continue such observations, you will be able to notice that these thoughts, which you bring with you, as it were, from the state of sleep, are very similar to the ideas, the inventions that we have in relation to something we are supposed to do in the outer world, that even these thoughts, which we bring with us when we wake up, are very similar to the moral intuitions, as I have called them in my “Philosophy of Freedom”.

While in the former kind of thought weaving, which to a certain extent runs as an undercurrent of our clear consciousness, we always have the feeling that we are standing face to face with our waking dreams, that something is seething and bubbling within us, we cannot say that about the latter. Rather, we have to say to ourselves about the latter: when we return to our body and to the use of our body when we wake up, we are no longer able to hold on to what we have lived in thought from falling asleep to waking up.

Whoever truly realizes these two sides of human life will cease to regard thought as something that is, as it were, produced in the human organism. For what I characterized last, in particular, what we distinguish ourselves from when we wake up, we cannot directly see as some product of the human organism as such, but we can only see it as something that we experience between falling asleep and waking up, when we are torn out of our body with our ego and our astral body.

Where are we then? This is the first question we must ask ourselves. We are outside our physical and etheric bodies with our ego and our astral body. A simple consideration, which one cannot escape from if one simply devotes oneself to life without prejudice, must tell us: in that which appears to us when we direct our senses to the external world, as the sensory veil of the world, as everything that sensory qualities present to us, in that we are when we are outside ourselves. Only then, in ordinary life, does consciousness fade away. And we feel why consciousness fades when we wake up from this state in the morning. We then feel weak in our body, too weak to hold on to what we have experienced from falling asleep to waking up. Our ego and our astral body cannot hold on to what they have experienced by immersing themselves in the physical and etheric bodies. And by then participating in the experiences that are made through the body, what is experienced from falling asleep to waking up is erased for them. And as I said, only when we have ideas that relate to the external world, or when we have moral intuitions, do we experience something like what must appear to us in an immediate contemplation of what we live in between falling asleep and waking up.

If we look at it this way, we see a very clear contrast between our inner and outer world. In a sense, this also sheds light on the statement we often make that the outer world, as it presents itself to us from waking to sleeping, is a kind of delusion, a kind of maya. For in this world, which shows its outside to us, we are in it when we are not in our body, but when we are outside our body. Then we dive into the world that we otherwise perceive only through our sense revelation. So that we have to say to ourselves: This world, which we perceive through our sense revelation, has subsoils, subsoils that actually contain its causes, its essences. And in our ordinary consciousness we are too weak to perceive these causes and these essences directly.

Nevertheless, even unprejudiced observation yields something that reaches far into the regions described in “How to Know Higher Worlds”; unprejudiced observation already yields that which I can schematically present in the following way. If I want to depict the ordinary life of thought, then I do so by having it embrace everything that a person experiences inwardly and mentally from waking up to falling asleep, whether in terms of external perceptions or in terms of physical pain, physical feelings of pleasure, and so on. What is experienced in the mind during ordinary consciousness, I would like to represent schematically as follows (see drawing, white). Below this, like a waking dream, weaves and lives, not subject to the laws of logic, what I first depicted (red below). On the other hand, when we pass into the external world between falling asleep and waking up, we live, as we can perceive in reminiscence after waking up, again in a world of thought, but of thoughts that absorb us, that are not in us, from which we emerge when we wake up (red outside). So that, as it were, we have separated two worlds of thought from each other through our ordinary thinking: an inner world of thought and an outer world of thought, a world of thought that fills the cosmos that receives us when we fall asleep. We can call the latter world of thought the cosmic world of thought. The former is just any world of thought; we will discuss it in more detail in the course of these days.

Thus we see ourselves, as it were, with our ordinary world of thoughts placed in a general world of thoughts, which is kept apart as if by a boundary, and of which one part is in us and one part is outside us. That which is in us appears to us very clearly as a kind of dream. There always rests at the bottom of our soul a chaotic web of thoughts, we can say, something that is not permeated by logic. But this outer world of thoughts, yes, it cannot be perceived by the ordinary consciousness. So only the real spiritual vision can reveal the nature of this outer world of thoughts from direct observation, from direct experience, and then it enters even more deeply into the regions described in “How to Know Higher Worlds”. But then it also turns out that this world of thoughts, into which we plunge between falling asleep and waking up, is a world of thoughts that is not only as logical as our ordinary world of thoughts is logical, but that contains a much higher logic. If one does not want to misunderstand the expression, I would like to call this world of thoughts a super-logical world of thoughts. I would say that it is just as far above ordinary logic as our dream world, our waking dream world, is below logic.

As I said, this can only be fathomed through spiritual vision. But there is another way by which you can check this spiritual vision on this point. It is clear to you, however, that ordinary consciousness cannot penetrate into certain regions of one's own organism. I have spoken about this a great deal in recent lectures. I have said that in the fact that we have our memory, our ability to remember, for ordinary consciousness, we have, as it were, a skin drawn inwardly towards our inner organs. We cannot observe directly through inner vision what the inner organs are, lungs, liver and so on. But I also said: It is a false mysticism, a nebulous mysticism, which only fantasizes about the inner being and speaks in the manner of Saint Therese or Mechthild of Magdeburg, who find all sorts of beautiful poetic images (the beauty of which should not be denied), but which are nothing more than organic effusions. If instead of devoting oneself to this nebulous mysticism, one really studies the human mind, then, when one penetrates to the inner being of man, one comes to an understanding of the organs. One sees spiritually the significance of the lungs, liver, kidneys, etc., one pierces spiritually the memory membrane and comes to an inner insight into man. But this is something that cannot be achieved with ordinary consciousness. With ordinary consciousness, it is only possible to observe externally through anatomy how the organs look when they are viewed as belonging to the ordinary physical and mineral world. But to look inwardly and see what permeates them, what is active in them, what I have described to you in recent days, requires a truly developed spiritual vision.

So there is something in man that he cannot reach with ordinary consciousness. Why can he not reach it with ordinary consciousness? Because it does not belong to him alone. What can be reached with the ordinary consciousness belongs to the human being alone. That which pulsates down there in the organs does not belong to the human being alone, it belongs to the human being as a world being, it belongs to the human being and at the same time to the world.

Perhaps it will become most clear to us through the following discussion. If we look at the human being schematically and have any organ, lung or liver in him, we have forces in such an organ. These forces are not merely inner human forces, these forces are world forces. And when everything that is the external physical world and appears to us as the physical world, when all this has once disappeared with the end of the earth, what now exists as the inner forces of our organs will continue to work. One might be tempted to say that everything our eyes can see and our ears can hear, the whole external world, will fade away with the end of the earth. What covers our skin, what we carry within us, what is enclosed by our organization, is what spiritually contains that which will continue to exist when the external world that our senses see will no longer be there. In essence, something works within the human skin that lives beyond the earth; within the human skin lie the centers, the forces of that which works beyond earthly existence. We do not stand as human beings in the world merely to enclose our organs for ourselves; we stand in the world as human beings so that the cosmos itself is formed within our skin. In that which our ordinary consciousness does not reach, we enclose something that does not merely belong to us, that belongs to the world. Is what belongs to the world built out of the chaotic processes of waking dreaming?

We need only look at these chaotic processes of waking dreaming and you will say to yourself: the whole structure, everything that you perceive as a kind of undercurrent of your consciousness, is most certainly not the builder of your organs, of your entire organism. The organism would look beautiful if everything that lives chaotically in your subconscious were to build your organs, your whole organism! You would see what strange caricatures you would be if you were a reflection of what pulsates in your subconscious. No, just as the outer world, which reveals itself to us through the senses, so to speak on the surface that it presents to us, is constructed from the thoughts that we experience between falling asleep and waking up, so we ourselves are constructed from the same outer powers of thought, within our ordinary consciousness, in what we do not reach within ourselves. If I want to fully represent what a human being is, then I would have to draw it schematically like this. I would have to say: There is the surrounding world of thought (red). This surrounding world of thought also builds up the human organism, and this human organism produces, as it were, flooding over it, the higher world of thought (white), which inclines towards the sensual outer Maja between our thoughts and the surrounding world (blue).

Try to visualize how only a small part of yourself is actually aware of what you are encompassing with your consciousness, and how a large part of yourself is constructed from the same external world into which you submerge yourself between falling asleep and waking up. But this can also be seen from another point of view when you look at a person impartially, and I have already pointed out this point of view here on several occasions.

Man, in his ordinary consciousness, actually encompasses only his thoughts; his feelings are already like dreams floating among thoughts. Feelings arise and subside. Man does not see through them with the clarity with which he sees through his thoughts, his ideas. But the experience between falling asleep and waking up is quite different from the experience of what is willed in us during the day. And what does a person know – as I have often told you – of what happens when he moves his hand or arm through the will! He knows all of this conceptually; first he knows: I want to move my arm. That is a concept. Then he knows what it looks like in his form when he has moved his arm: again, an idea. What he knows of it in his ordinary consciousness is a fabric of ideas; feelings surge beneath this fabric of ideas. But what works in him as will sleeps just as deeply during waking as our whole being sleeps from falling asleep to waking.

What sleeps there? That which sleeps down there, which is built into us from the outer cosmos, is just as much asleep as the minerals and plants are asleep for us outside. That is to say, we do not penetrate into them from the outside, do not look down into what is cosmic for us. We weave and live in this cosmic from falling asleep to waking up. And to the same extent that we see through the outer world, we live ourselves into our own organization. To the same extent that we stop having mere reminiscences, as we peel them from life's events, we get ideas of forces that constitute and build up our organs — the lungs, liver, stomach, and so on. To the same extent that we learn to see through the outer world, we learn to see through our piece of cosmos, which we have incorporated, in which we are, which is in our skin, without us knowing anything about it in our ordinary consciousness.

What do we take with us from this cosmos when we wake up in the morning? The thing that we take with us is very clearly experienced by the unbiased observer as will. And basically, the difference between the life of waking thought and that which flows dreamily in the subconscious is nothing other than that the former is permeated by the will. It is the will that introduces logic, and logic is basically not actually a doctrine of thinking, but a doctrine of how the will orders and tames thought images and brings them into a certain external order, which then corresponds to the external course of the world.

When we wake up with a dream, we perceive particularly strongly this surge down there of chaotic, illogical swirls of images, and we can notice how we plunge our will into this chaotic swirling of images, and our will then orders what lives in us in such a way that it is logically ordered. But we do not take with us the world logic, what I just called super-logic, we only take the will with us.

How is it that this will now works logically in us? You see, here lies an important human mystery, something extraordinarily significant. It is this: when we delve into our cosmic existence, which is not present in ordinary consciousness, when we delve into our whole organization, then we feel in our will, which is spreading there, the cosmic logic of our organs. We feel the cosmic logic of our organs.

It is extremely important to realize that when we wake up in the morning and plunge into our body, we are forced by this immersion to form our will in a certain way. If our body were not already formed in a certain way, the will would swirl like a jellyfish in all directions when we wake up; the will could strive chaotically in all directions like a jellyfish when we wake up. It does not do that because it is immersed in the existing human form. There it submerges, takes on all these forms; this gives it a logical structure. This is why he gives logic to the otherwise chaotically swirling thoughts within the human body. At night, when man sleeps, he is incorporated into the super-logic of the cosmos. He cannot hold on to it. But when he submerges into the body, the will takes on the form of the body. Just as when you pour water into a vessel and the water takes on the shape of the vessel, so the will takes on the form of the body. But it is not just that the will takes on the spatial forms, like when you pour water into a vessel and the water takes on the whole shape of the vessel. Rather, it flows into the smallest veins everywhere. That cannot move, at most, according to Professor Traub, tables and chairs in the room move by themselves, but that is theological university logic, otherwise such a device does not move – the water takes on the resting form and only touches the outer walls. But in the case of humans, this will is completely integrated into all the individual branches and from there it then dominates the otherwise chaotic sequence of images. What one perceives as an undercurrent is, I would say, released from the body. It is truly released from the body, it is something that is connected to the human body, but which actually constantly strives to free itself from the human body, which constantly wants to get out of the forms of this human body. But what the human being carries out of the body when falling asleep, what he carries into the cosmos, what then submerges, that submits to the law of the body.

Now it is the case that with all the organization, which is the human head organization, the human being would only come to images. It is a general physiological prejudice that we also reason and draw conclusions with our heads. No, we merely imagine with our heads. If we only had a head and the rest of the body were inactive for our imaginative life, then we would be waking dreamers. The head has only the ability to dream while awake. And when we return from the head to the body in the morning, passing through the will, the dreams come to our consciousness. Only when we penetrate deeper into our body, when the will adapts not only to the head but also to the rest of the organization, only then is this will again able to bring logic into the otherwise pictorially intertwined powers of images.

This will lead you to something that I have already mentioned in previous lectures. It must be clear to you that man visualizes with his head and that he judges, as strange and paradoxical as it may sound, with his legs and also with his hands, and then again concludes with his legs and hands. This is how we arrive at what we call a conclusion, a judgment. When we imagine, it is only the image that is reflected back into our heads; we are judging and concluding as a whole person, not just as a head person. Of course, it does not occur to us that if a person is mutilated, they cannot or should not judge and conclude, because it depends on how things are arranged

in such people who, as it were, happen to lack one or other limb. We must learn to relate what the human being is spiritually and soulfully to the whole human being, to realize that we bring logic into our imaginative life from the same regions that we do not even reach with ordinary consciousness, which are occupied by the being of feeling and the being of will. Our judgments and conclusions arise from the same sleeping regions of our own inner being, from which our feelings and our will resound.

The most cosmic region in us is the mathematical region. The mathematical region belongs to us not only as a resting human being, but as a walking human being. We always move somehow in mathematical figures. When we look at a walking person from the outside, we see something spatial; when we experience it internally, we experience the mathematics within us, which is cosmic, only that the cosmic also builds us up. The spatial directions that we have outside also build us up and we experience them within us. And by experiencing them, we abstract them, take the images that are mirrored in the brain and interweave them with what is shown to us externally in the world.

It is important to note today that what man puts into the world in the form of mathematics is actually the same thing that builds him up, that is, what is cosmic in nature. For through nonsensical Kantianism, space has been made merely a subjective form. It is not a subjective form; it is something that we experience in the same region as the will. And there it shines forth. There the shining forth becomes something with which we then penetrate that which presents itself externally.

Today's world is still far from being able to study this inner interweaving of the human being with the cosmos, this standing within the cosmos. I have drawn attention to this relationship in a striking way in my Philosophy of Freedom, where you will find remarkable passages in which I show that, in our ordinary consciousness, human beings are connected with the whole cosmos, that they are a part of the whole cosmos, and that, as it were, the individual human element blossoms out of this general cosmic element, which is then embraced by ordinary consciousness. This passage in particular of my “Philosophy of Freedom” has been understood by very few people; most have not known what it is about. It is no wonder that in an age in which abstraction flourishes to the point of being taken for granted, in an age in which this view, which is admittedly extremely ingenious in itself but absolutely abstract, is presented to the world as something special, that which seeks to introduce reality, true reality, is not understood.

It must be emphasized again and again: it is not enough for something to be logical. Einsteinism is logical, but it is not in touch with reality. All relativism is not in touch with reality as such. Thinking in touch with reality begins only where one can no longer leave reality by thinking. Isn't it true that today man reads, or listens, I should say, quite calmly, when Einstein says, as an example: What would happen if a clock were to fly out into the cosmos at the speed of light? Yes, a person today listens to that quite calmly. A clock flying out into the cosmos at the speed of light is, for someone who lives in reality in his thinking, lives in reality in his soul, roughly the same as if someone were to say: What happens to a person when I cut off his head, and in addition, his right hand and his left hand, or his right arm and so on? He simply ceases to be a human being. In the same way, what one is still justified in imagining when one talks about a clock flying out into the cosmos at the speed of light immediately ceases to be a clock! It is not possible to imagine that. If one wants to arrive at valid thinking, the reality must be adhered to. Something can be logical and ingenious to an enormous degree, but it does not necessarily follow that it is in accordance with reality. And it is thinking in accordance with reality that we need in this age. For abstract thinking ultimately really leads us to no longer seeing reality at all because of all the abstractions. And today humanity admires the abstractions that are presented to it in this way. It does not matter whether these abstractions are somehow logically substantiated or the like. What matters is that man learns to grow together with reality, so that he can no longer say anything other than what is actually spoken from reality.

But such conceptions about the human being, as I have presented to you today, provide a kind of guide to realistic thinking. They are often ridiculed today by those who have been trained in our abstract thinking. For three to four centuries, Western humanity has been trained through mere abstraction. But we live in the age in which a reversal in this direction must take place, in which we must find our way back to reality. People have become materialistic, not because they have lost logic, but because they have lost reality. Materialism is logical, spiritualism is logical, monism is logical, dualism is logical, everything is logical, as long as it is not based on real errors in reasoning. But just because something is logical does not mean that it corresponds to reality. Reality can only be found if we bring our thinking more and more into that region of which I said: in pure thinking, one has the world event at one corner. This is in my epistemological writings, and this is what must be gained as the basis for an understanding of the world.

In the moment when one still has thinking, despite having no sensory perception, in that moment one has thinking as will at the same time. There is no longer any difference between willing and thinking. For thinking is a willing and willing is then a thinking. When thinking has become completely free of sensuality, then one has a glimpse of world events. And that is what one must strive for above all: to get the concept of this pure thinking. We will continue our discussion from this point tomorrow.

The task that has been set here in these reflections over the past few weeks has been to place the human being in the universe in an understanding way. Yesterday I tried to indicate how, on the one hand, the human being is part of the cosmic world of thought, from which he is also formed in terms of his entire organization, so that, on the one hand, by looking at that which is not grasped by ordinary consciousness in his sensory perception, his ordinary experience of himself, the human being in relation to this organization of his, he must think of himself as belonging to the cosmos and only in relation to the ordinary life of thinking, which, as I have shown, is situated between, on the one hand, cosmic thinking and, on the other hand, thinking that can be perceived as an undercurrent of ordinary consciousness, must he think of himself as belonging to himself in the sense of his own self. The latter would now also belong to what man, as it were, has to regard as belonging to his own self. Yesterday we tried to throw some light on man in so far as he has a thought experience or is placed in the world of thought.

The more one rises to this view, the more one will learn to place the human being in all world-becoming, in all that makes him appear as a piece of cosmic becoming. And when we become so attentive to that part of the human being that is composed of the ordinary life of thought and of the undercurrent that I characterized yesterday, then we will also understand how the human being, through the possession of this part that has been so to speak set apart from the cosmos, is a free, self-reliant entity.

This consideration of the human being can be taken even further, and today we want to try to place the human being in the context of the other kingdoms of nature. I need only point out that I have said many times how wrong it is to consider the relationship of the human being to the animal kingdom, for example, merely in terms of today's anatomy and physiology. Of course, if we first consider the human being in terms of his overall form, and how this overall form is composed of the individual organs, then we will notice that the human being has roughly the same number of bones, muscles and so on as the higher animals, and that these organs or organ systems have been transformed, metamorphosed. We will be able to include the human being in the animal series. But something quite different arises – and I have often discussed this – when one considers what places the human being in a very special way in the cosmos. It must be noted that the column of the animal's back, the backbone, lies essentially horizontally, parallel to the earth's surface; the human backbone stands upright on the earth's surface. If one does not believe that everything is based on the coarse material, but if one comes to the view that what exists is based in its essence on the whole being placed in a coherent world system, then one will attach a corresponding importance to this special position of the human backbone. As a result, the human head is placed in a completely different position to the entire organization. And if one has only once risen to the view: The cosmos is interwoven and interwoven by thoughts - then, insofar as the cosmos is to be regarded as spatial, one will see in the currents of thought that go through the cosmos, an essential and one will be able to see that it makes a difference whether the current that runs along the spine in humans is aligned with the radial direction of the earth or whether, as in animals, it runs parallel to the surface of the earth.

This being placed of the human being in a certain way in the cosmos must then be looked at with regard to the overall organization, and thus also for the individual organs. Each organ and each organ system is located differently in relation to the cosmos in humans than in animals. This is not affected by the fact that someone might say that the human backbone is horizontal when sleeping. It does not depend on the individual position, but on how the whole growth is assessed, how an organ system is integrated into the whole organism. And if we bear in mind that we have the animal backbone parallel to the earth's surface and the human backbone perpendicular to it, then we shall be able to appreciate in the right way other processes that can be observed in man. And here I would first like to draw your attention to a different system of the soul than the one we looked at yesterday. Yesterday we looked at the thought system; today we want to look at the will system.

We can also look at this will system by becoming aware that the human being's life rhythmically breaks down into the states of sleeping and waking. During waking hours, the human being is completely devoted to his physicality; during sleep, the I and the astral body are outside of physicality, both the physical and the etheric physicality. When we wake up in the morning, I told you yesterday, we bring with us at most a faint memory from the thoughts of the universe. So that we can become aware: In the whole time from falling asleep to waking up, we were immersed in a surging sea of cosmic thoughts. But what we bring with us when we wake up and what then determines us throughout the day while we are awake is the will, that is, emerging from this nocturnal, or let us say, during our sleep, our element-forming thought-sea of the cosmos. We emerge with the will, which, as I have characterized it, introduces logic into our inner soul life. We may still notice, when we wake up, in the dreams that crowd in, what our soul life would be like if this will, which we bring with us when we wake up, did not penetrate it logically.

In a sense, then, this will strikes into what is surging and swirling in the human organism. Let us take a very close look at this impact of the will. Let us become aware of where the will is striking into: It is precisely the chaotic swirling of dream images and also of those dream textures that we have as undercurrents of our ordinary consciousness. So that we can say: While we sleep, this web of thoughts is released from the organic mechanism within us, completely drowned out by the web of thoughts interwoven with logic in the waking state, from waking to falling asleep. It is this chaotic jumble of dream images and dream ideas that the will strikes, which we bring into our organism from the cosmos when we wake up. Let us see what this will initially brings with it.

This will that strikes in initially has the effect that thoughts do not arise as they are in this dreamy chaos. We would get off badly in life if thoughts arose as they do in this dreamy chaos. What must thoughts be like when they arise in normal mental life? They must somehow be connected with our life. They must be able to remember in some way. That is, in a sense, the first thing that the will, which has made an impact, does with our thoughts. It organizes them in such a way that we carry the right memory image within us. We can therefore say: we have, as it were, the chaotic web of thoughts swirling up out of our organism (see drawing, red). It is something that is particularly strong in dreamy natures, who are often not satisfied with indulging in the normal memories of life, who take pleasure and delight when thoughts come together and separate again after allusions and similarities. Dreamy natures are overwhelmed by this chaotic web of thoughts. But even a person who is well aware of himself will always notice, if he lets himself go just a little during waking life, I would say, that this confusion of thoughts is present in the main, underlying current. The will, which strikes there when one wakes up, it strikes this web of thoughts. Where does it come from?

Now, in bed lay the physical body (blue) and the etheric body (yellow). What I have drawn schematically on the board here is basically what we leave in bed when we fall asleep and what we encounter again in the morning. We allow our will to be woven into it. I will characterize this will that is woven into it through these lines here (see drawing, arrows from above). So the first thing that the will has to do is to reshape this chaotic web of thoughts into our normal memory. We can therefore say that, initially, this will that is woven into it shapes the web of thoughts into normal memory. One might say: the etheric body, the physical body, that is what we encounter in the morning, is still very powerful in our memory. These thoughts are reflected back to us. But it is the will that strikes and really has something to do by striking. You can see that. Just try to remember how, when you wake up in the morning, everything swirls up like currents from the soul like an event you experienced at the age of five, at the age of seven, again at the age of six year, again in the fifteenth year, in the sixty-fifth year for all I care, then in the twenty-first, seventeenth year, again in the eighth year, how it all swirls and tumbles in a colorful mess. The will has to strike into this. Then, in a sense, it organizes it all again so that it is a proper memory, so that an event that took place in the ninth year does not get mixed up with what happened in the eighth year and the like. So the will strikes into it, and it forms memory out of this chaotic web of dreams. In memory, you still notice little of the will. Most people will not want to see the will at all in memory. But it is there, it is just that the impact of the will, in so far as it forms memory, is much more unconscious.

The second is something that a person can already recognize as their will. This is what this will, which we bring with us when we wake up, makes out of this surge of thoughts: this is the imagination, this is the fantasy (see drawing). That is the second element. There you can already see that you can move in it with your arbitrariness. While the memory is being formed, you still have to be constrained by your organism; the physical body and etheric body are very influential. In the imagination, this is less so, and you can move about in it with your will. But there is an enormous difference between a person who is imaginative and a person who dreams, who simply surrenders to the surge of arbitrary thought. A person who lets his imagination run wild knows how his will rules in these interweaving images, and he shapes them according to his will.

But now for the third. The third is something that, on the one hand, is really completely given over to the will and, on the other hand, is such that the will does not move as freely as in imagination. It is logical thinking, on which we depend in life and in science. There, in this logical thinking, our will is certainly active; but it surrenders its own freedom and submits to the laws of logic. Yet it is its doing that it submits to the law of logic. So that is the third thing: logical thinking.

Why is logical thinking, on the one hand, absolutely subject to the will? If we did not form our logical thinking out of our own will, it would be obsessive thoughts. We must form our logical thoughts out of our own will. But we form them in such a way that we orient ourselves to the external world, which, after all, is essentially the great teacher of logic in the first place. We imbue the chaotic world of images with the laws of logic. We thus surrender to these laws of logic through our will; in a sense, we surrender to the arbitrary workings of logic. On the one hand, the will is free in thought; on the other hand, it surrenders its freedom in favor of logic. But in these three stages – memory, imagination, logical thinking – the will is active; that will that from falling asleep to waking up does not work in the human physical and etheric organism and that in the morning when waking up into the physical and etheric organism, and which this, I would like to say, indeterminate fire of the etheric and physical body, kindled in the surge of thought, is divided into memory, imagination, logical thinking.

It is already the case in logical thinking that we are no longer completely in control with our will. We are not. When we let our imagination run free, in which we clearly notice our will, then we know how we are within ourselves; when we let our logical thinking run free, we are no longer completely within ourselves. We know that we adapt ourselves completely to the cosmos, but not only to the extra-human cosmos, but to the whole cosmos, which includes the human being. For it is self-evident that logic applies not only to the extra-human cosmos, but also to the cosmos plus the human being. Logic is neither subjective nor objective, but logic is both at the same time.

In a sense, we can see the part that what we bring with us from the world of sleep into our soul life in the morning plays. And we can also know approximately: when what has entered as will withdraws back into the cosmic world of thought, only what rises up from the physical body and etheric body rules in us again.

Now this is one aspect of the will that rules in us. It is, so to speak, the cosmic side of the will, the side that we take out of us in the evening and bring back into us again in the morning. But self-reflection will indeed teach people that not only this will is present in him, of which I have just spoken, because this will expresses itself essentially in the so-called soul life, in memory, in imagination, in logical thinking. But when we walk, when we grasp, when we somehow use an instrument, the will is also active. In these activities, the will is not only active in the soul, as I have just described it; in these activities, the will takes hold of our physical organization and our etheric organization. Therefore, I cannot characterize the will only in these arrows here, but I must also depict the will permeating the physical and etheric bodies (see drawing on page 157, arrows from below). So I have to say: The will is also present in that which remains in the bed during sleep. The will, which must be characterized in this latter sense, comes, as it were, towards the other will, which is not in the physical body of the person during sleep. And this latter will basically becomes an external activity. So this will, which lives in the organs, which lives in the physical and etheric organization, is called upon by the other will coming to meet it. But when we are active as an awake person, we can clearly distinguish these two spheres of will.

Please note that on the one hand there is a will that counteracts the will coming from the other side. We have, so to speak, the interaction of two currents of will. One of these currents of will swirls through the human organism and the whole context shows you that you have to look at it as swirling from bottom to top. The other current swirls from top to bottom. Here the directions in the cosmos come into play, and we notice that it must be different in animals, in that the main direction of their bodily organization is precisely perpendicular to the main direction of the bodily organization of humans. The directions of will are differently integrated into the cosmos. So, too, when we, I would like to say, go into the differentiations of the human being, when we realize how this human being is composed of individual currents, then we notice the importance of the human being's being placed in the cosmos.

Now let us take a closer look at these two currents of will. As with many things in spiritual science, you will not be able to proceed in such a way that you, I might say, derive one from the other as in mathematical derivation, but in spiritual science the way to arrive at the truths is as follows: one truth is juxtaposed with the other and one must then seek the connection. With superficial simpletons this very easily leads to the objection that one does not “prove”. It is just as if someone, when he sees a horse and a cow standing side by side in a field, and they are certainly standing side by side for some reason, were to demand that someone should prove to him from the horse that the cow is standing beside it. Of course, one cannot prove from the essence of the horse that the cow is standing next to it. This is roughly the content of the objection that many people raise with regard to proof in spiritual science.

I would now like to present you with another fact, in addition to the one I have just mentioned, which you must gradually try to put into the appropriate context, based on what I have just discussed.

Everything that is in the soul of a person is also expressed in the physical body, and is imprinted in the physical body. The human being is organized in such a way that he awakens memory, imagination, and logical thinking by waking up, and that he allows them to rest within him, so to speak, while sleeping. This is a kind of rhythm. This rhythm is juxtaposed with another: the stream of will, which I have indicated here as being located in the organs. What confronts each other as two currents, you can, I would like to say, find it depicted in the human being: you can find it by looking at the system that is given by the human breathing rhythm. A few days ago, I already pointed out how the breathing rhythm can really be thought of in connection with falling asleep and waking up. Even if breathing naturally outlasts sleep, one still recognizes the connection in everything that somehow impairs calm breathing during sleep, for example. This connection between breathing and the rhythm of waking up, falling asleep, waking up, falling asleep is not so obvious, but this connection, this relationship is there nevertheless. And when we consider the human being in relation to his upward striving, we have to consider the breathing rhythm as something essential that is connected with this upward striving, the whole respiratory system, also insofar as it is expressed in the speech system. We breathe, we speak as human beings essentially upwards, even if this is transformed by the position of our throat into speaking forwards. There we have one rhythm, a unified rhythm.

We have another rhythm, we have the rhythm of circulation, the rhythm that is given to us in the pulse, and we know that the pulse rhythm is roughly related to the respiratory rhythm as four to one. You need only reflect a little on the anatomical and physiological aspects to realize that the pulse rhythm, the rhythm of circulation, is intimately connected with the metabolic-limb system of the human being. The actual rhythmic system is, I would say, separated out in the respiratory system. The more one engages with a characteristic of the respiratory system on the one hand and a characteristic of the pulse system on the other, the more one notices that everything that is present as an organ for the formation of memory, imagination, logical and that everything else that is connected with the will that flows through the organs can be related to the pulse rhythm by expressing itself upwards. Just as the will that is in our organs coincides with the will that we bring with us from the cosmos when we wake up, so the respiratory rhythm coincides with the pulse rhythm, with the circulation rhythm. And there we have in the interaction of the respiratory rhythm and the pulse rhythm, in a very physical way, what comes up from below and what strikes down from above, but in such a way that what strikes down from above is four times slower than what comes up from below. If I were to take this stroke as the time consideration for the breathing rhythm, I would have to take four for the pulse rhythm.

In fact, everything that man develops in the way of art, of rhythmic art, is based on this relationship between the pulse rhythm and the respiratory rhythm. I have already said this on the occasion of the discussion about the art of recitation. You can go into more detail. You can think that if you base it more on the pulse rhythm, you get: short syllable, long syllable. If you combine the breathing rhythm with the pulse rhythm, you get, for example, the meter of the hexameter, and so on. All meters are based on these relationships of rhythms that are within the human being itself.

Now, when you look at the blood rhythm, you look, so to speak, more at the physical; when you look more at the breathing rhythm, you look at the soul. The breathing rhythm is much more closely related to the soul than the blood rhythm. The breathing rhythm also opens outwards, just as logic and logical thinking open outwards. Now, irregularities in these rhythms are the cause of irregularities in human life. You can well imagine that if there really is such a ratio of four to one or one to four, then it must mean something if, let us say, the breathing rhythm becomes too long or the pulse rhythm too short. And yet this can be the case with humans. It can even be the case in a very insignificant way; then it manifests itself immediately.

Now I will present the radical cases. Imagine a person gets excited. He begins to become passionate. He starts ranting about something. This can go as far as raving. Or a person gets into the state that is described as follows: the thoughts do not want to, they stand still; one cannot think properly, they stay away. Just as the raving was the most radical expression of the process, from becoming passionate through ranting to becoming raving, it is the same with thoughts standing still, gradually leading to a kind of unconsciousness. The former, becoming passionate, becoming emotional, is based on the pulse rhythm becoming too fast. The stopping of thought and the fainting are due to a slowing of the respiratory rhythm.

So you see, the human being is interwoven with the rhythms of the whole world. And how we are within this world rhythm determines how we appear to us physically and mentally. The emotional life also expresses itself physically: the current that flows through the organism from bottom to top becomes too fast, it shakes the organs, and when it comes to raging, you can see how the organs are shaken. The current that flows from top to bottom becomes too slow; thoughts do not want to go from top to bottom. Here again we see how important it is that we can form a picture of man's place in the whole cosmic context, how he fits into it, and how it is mere childishness to count the bones, muscles, etc., and say: Man is only a higher animal formation — and not to take into account that what matters is this placing in the whole cosmic context.

Now I will tell you something that seems very far removed from what I have just explained, but which, in tomorrow's lecture, will nevertheless be linked to what I have just explained to form a whole. Let us now move from human existence to human development. You know that we are now living in the so-called fifth post-Atlantic period, which began around 1415 or 1413 and will continue. It is preceded by the fourth, which began around 747 BC before the Mystery of Golgotha, and this in turn is preceded by the third, which goes back to the 4th millennium.

Now, if we consider these periods, we can form the following schematic picture of their succession. Please imagine that the Atlantean period was preceded by what I called the Lemurian period in my “Occult Science”. I will assume here only the last phases of this Lemurian period, and now draw the seven successive cultural conditions of the Atlantean period: and now we have, in succession, the primeval Indian, primeval Persian, Egyptian-Chaldean, Greek-Latin, and now our fifth period; that would be the last period. I have schematically presented the successive periods to you.

You now also know from my “Secret Science” and from other presentations that I have given that such a period lasts approximately until the vernal point of the sun has completed the entire passage through the zodiac. It is only approximate, but for what we want to consider now, this approximation will have its good meaning. In 747 BC, before the event of Golgotha, the vernal point entered the zodiacal sign of Aries. It remained in this zodiacal sign until the 15th century. Then it passed over and is now in the zodiacal picture of Pisces. Before 747 the vernal point was in the sign of Taurus, so throughout the entire Egyptian-Chaldean cultural period the sun rose in spring in the constellation of Taurus; hence the bull service. Then came the ancient Persian period; the sun rose in the constellation of Gemini. During the time of ancient India, the sun rose in the constellation of Cancer. Then we come back to the Atlantean time and have the seven cultural periods in the Atlantean time. Now I ask you to consider the following and to visualize it as a question that we are initially presenting today.

Let us draw the sequence of the zodiacal constellations. So we have: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. We will now schematically draw here how it stands with the successive cultural periods. We know that we are now in the Pisces sign at the vernal equinox, and have the fifth post-Atlantic cultural period. We go back (see drawing, page 165, dark hatched): Aries fourth post-Atlantic cultural period, Taurus third post-Atlantic cultural period, Gemini second post-Atlantic cultural period, Cancer first post-Atlantic cultural period. We are now returning to the Atlantean period. The seven periods of the Atlantean period (light shading): Leo the seventh, Virgo the sixth, Libra the fifth, Scorpio the fourth, Sagittarius the third, Capricorn the second, Aquarius the first; and now we are returning to the Lemurian period and we are back to Pisces.

You see, when you consider the important time of the last culture, the last cultural epoch of the Lemurian period, and when you read about this important period of the development of the earth and humanity in my book “Occult Science”, you will be faced with a big question. If you take what I have presented in my “Occult Science in Outline”, especially in the presentations that appeared separately as “Our Atlantean Ancestors”, then you will see how one can actually speak of humanity, insofar as it is humanity today, only from this period onwards, and this period is the one in which the vernal point was in the same zodiacal constellation as it is now. We have, as humanity, gone through a complete cycle around the heavens and, in a certain sense, have arrived back at the starting point.

What I have just said relates to human becoming. We have often tried to show how the human soul life has changed in the time since the Atlantean period. We know how different this entire human soul life was in the time of the ancient Indians, and how it was still different in the Atlantean period. But if you read my writing about the Atlantean ancestors, you will see that we go back to a time in the Atlantean period when the human configuration manifests itself physically in the same way as the human soul was at that time. While in the post-Atlantean period the soul life works essentially differently, during the Atlantean period the whole body is metamorphosed. We thus come back more and more, I would say, from the region which I characterized above as the soul region, to what is here below the bodily region, which is permeated by the other stream of will. And as we go further back in Atlantis, we come back to the metamorphoses that relate to the shaping of the body. So that we can say that during the passage of the vernal point through Pisces, human beings were scarcely present in the bodily form as it is (light shading). Here it is taking on more and more of a bodily form. And here it is only just beginning to take on a soul form, in order to return to the point from which it once emerged in terms of its bodily form. So that you can say, the zodiac signs of Pisces, Aquarius, Capricorn, Sagittarius, Scorpio, Libra, up to Virgo (light shading) correspond to the transformation of the human physical form; and only these upper zodiac signs correspond to the transformation of the human soul for us.

These things must first be considered from the point of view of spiritual science, and it will be seen that only then can concepts and ideas be formed about the essence of the human being. On the other hand, however, it may at least cast a light on what I have often said here, that we live in an important age. For while we have developed as humanity on Earth, the vernal point of the Sun has gone around the whole universe and has returned again in our era. We must therefore fulfill tasks that are, so to speak, guided by the fact that humanity has returned to its starting point, that it must undertake something in its soul life that corresponds to this return to the starting point. Today I only wanted to hint at what can be derived from such a consideration of the importance of the present human period of time. What I have said applies to the most advanced members of civilized humanity; but in the end it is they who are actually important for the development of humanity.

We will continue our discussion tomorrow, and focus on how these things relate to the latter.

Yesterday, in closing, I called attention to the fact that, since that time, according to the spiritual-scientific point of view, we have to reckon the evolution of mankind on earth as having made a circuit from Pisces to Pisces. When I have spoken in this connection of the evolution of mankind on earth, it must naturally be correctly understood. We speak of the overall evolution of mankind in such a way that we let it begin in the old Saturn time, and therefore it can naturally only be a partial evolution of mankind when we speak here of the evolution of mankind on earth. But one can imagine it this way: During the time of Saturn, the Sun and the Moon, man quite naturally took on a very different form, one that cannot be compared to the present form of man. And when we speak here of the formation of humanity on earth, it means that the preparations for this physical human formation began at the end of the Lemurian age, that it developed in the way I have described in my writings, in the Atlantean time, thus precisely in the time that represents such a full cycle of the spring equinox of the sun.

Now let us discuss the conditions to which man was subject during this time, when he had, so to speak, returned to his starting point. I would like to present something schematically so that you have the complete picture of what I actually mean with these explanations. We cannot say that human evolution has taken place in such a way since the last Lemurian period, when the spring point of the sun was also in Pisces, that we can depict this evolution as a cycle that simply returns to itself. That would be wrong. We have to think of this cycle, because of course I am only giving a picture of the development, we have to think of it as a spiral. We must therefore imagine that, if the starting point of evolution lies in the ancient Lemurian period here, this evolution returns in such a way that man has naturally risen to a higher level of his being, but at this higher level, in relation to his relationship to the cosmos, has in a sense returned to his starting point in the present age. And how he had to live in these circumstances, let us bring that to mind today.

Some time ago, I gave a lecture to a small group in Stuttgart about a possible astronomical world view. I pointed out how, for a long time, the so-called Ptolemaic world view was regarded as correct by mankind. This Ptolemaic conception of the world is thoroughly ingenious, it is so, I might say, in certain line forms geometrically summarizes that which must be summarized if we want to express the view we have of the stars, their positions and their orbits, by pictorial representations. Then, for certain reasons, which I have often described, this Ptolemaic system was replaced by the Copernican system, which, with some important modifications, is still regarded today as essentially correct. In Stuttgart, I showed that this Copernican system is nothing more than a linear representation of what we see when we look into the cosmos with our eyes, telescopes or other instruments. I also showed that it cannot be said that this Copernican system is any more correct than the Ptolemaic system; it is only a different way of summarizing the phenomena. And I have then tried to summarize these phenomena myself, linking them to what man – who, after all, if, for example, the earth has a movement, must go along with this movement – can experience within himself. Today I want to present only the result to you; the other is not important for us today.

If we begin to summarize these phenomena not in a one-sided way, as is the case with both the Ptolemaic and Copernican world systems, but if we take into account everything that is available to us, then we come to the conclusion that this summary will ultimately become so complicated that we can no longer get by with a simple world system, which we can represent with a pencil or a planiglobe. It is not at all possible, basically, to summarize things in as simple a way as one would usually like to summarize them. And one can indeed arrive at something very strange in this way, which I would like to present to you quite simply, because, however paradoxical they may appear to people of the present day, these things must be discussed.

People believe that the science of the present is the most intelligent thing that has ever existed, and that basically nothing more intelligent could possibly be invented. And because of this belief, humanity is indeed heading for a terrible cultural fate. But the right thing must also be presented in a certain way. If you take into account more and more circumstances, you will end up in such a state of mind regarding the complexity of the world system that this state of mind is very similar to the one you have when you have just woken up and experience the chaotic images of the soul, which I said yesterday and the day before yesterday sit in us as an undercurrent. I have schematically drawn the human organism for you according to etheric body and physical body and said: These chaotic images emerge from it, which are actually always there even during the day. They can be found very effectively in dreamy natures, but everyone notices them at the bottom of their soul. And they can be particularly strongly noticed when a person submerges with his ego and astral body into his physical and etheric bodies in the morning. Now I do not mean these images themselves – these images are, of course, very poetic and imaginative for the people concerned, depending on their level of perfection or imperfection, or they are very chaotic, the latter being the more common case. But I am talking about the state of mind that a reasonably logical person experiences when they are accustomed to thinking logically and then find themselves immersed in this world of images. What is meant is the state of mind that comes to those who do not approach it with all the prejudices and simplifications that prevail when constructing world systems, but who approach it without prejudice. Then, in relation to what one ultimately achieves, in relation to the complexity, in relation to the interweaving, one enters into a similar state of mind.

Of course, our time has brought it about – and that is even a great boon compared to the mental disposition of most people – that every schoolboy knows exactly: at the focus of an ellipse is the sun, the planets revolve around it, the fixed stars stand still, and so on. – Every schoolboy knows this, and it is tremendously simple. But if you approach these things without prejudice and without theoretical fuss, you do not find this simplicity. Instead, things become enormously complicated, and in the end you arrive at the kind of frame of mind I have described, in which you say to yourself: you have to move into something that transitions from the definite to the indefinite, from the definitely drawn lines into problematically drawn lines. You enter into a frame of mind that tells you: What you are taking into your head is basically an image, an image that is woven and that you can simplify, as when you, say, make a diagram of Raphael's Madonna. But just as you would not have the whole of Raphael's Madonna from that, you have just as little in the Copernican system what is actually in front of us in space in the form of an image that includes an infinity of details and particulars. Just when you are considering such a consideration, you will understand: If we have to say something like that to ourselves when we contemplate the phenomena of the universe, then we cannot actually stand face to face with reality as such; for we stand before what presents itself to us in a state of soul like the world of images that we encounter when we enter our body from the cosmos in the morning. So there can be no question of standing face to face with reality.

These are the kinds of considerations that must be made if one wants to have an understanding in the full sense of the word of what it actually means: we live with our consciousness in the world of illusion, of maya. We also live in Maya with regard to the image we have of the universe and its phenomena. And finally, we can also observe the phenomena that the sensory world weaves around us, and we come to something similar. We do not, however, come to what a, I would say, clumsy theory of knowledge has come to at the end of the 18th and in the course of the 19th century, which always repeats: Yes, out there the phenomena are, for example, through mechanical and dynamic laws, or as one says recently, electrons, and they exert an impression on our senses, and that which is then perceived by us, that is only an effect of that which is out there; but that is just only the appearance for us. To speak of appearances to us in this sense is, after all, a clumsy theory of knowledge. With such a view, one can indeed have some strange experiences.

One need only turn against this theory of knowledge with a few lines here or there today, and someone will come along and say, “But Kant said...” People have become so wrapped up in Kantianism that they consider it a kind of Bible; at least many do. They change this or that, but on the whole they consider it a kind of Bible. One can have the strangest experiences there. I once held courses on such questions in Berlin, it was in the winter of 1900 to 1901, the same winter about which Herr von Gleich has proclaimed that a certain Winter taught me about Theosophy – he has confused the winter of 1900 to 1901 with a Mr. Winter who is supposed to have taught me about Theosophy! I don't know whether he read it or was told that I once gave these lectures in winter, which were then printed, they were given in Berlin in the winter of 1900 to 1901, and so the word “winter” was taken for the name of Mr. Winter. Yes, this argument is no more intelligent than the other stupid and dishonest arguments of General von Gleich. But you see, at these lectures in Berlin there was also a dyed-in-the-wool Kantian. I can't say he was listening, because he was usually asleep, and I don't know how many people can listen while sleeping, but I could tell at the time that he only woke up when he could somehow apply Kant. And once it happened that I repeated an argument – it wasn't even mine – in which it was said: If one really speaks of the thing in itself as being completely unknown, as Kant did, then it could consist of pins, so that behind the sensory phenomena there could only be pins. But when I said this, the person in question jumped up as if stung by an adder and said: Behind the phenomena is not space and time. There are pins in space, so the thing in itself cannot consist of pins! — It is just one of the examples that one so often encounters when people believe that their Bible, their Kantian Bible, is somehow being touched.

Now, it is not the case that any “things in themselves” throw effects into us, so to speak, which then merely trigger sensory qualities, so that we are actually only wrapped up in our sensory qualities; it is not like that. But something else is true. Please just take the following: Stand outside at, say, 11 o'clock in the morning and look at the surrounding area, but look at it carefully, not as some people draw it, because what they draw is nonsense, of course it doesn't reflect the appearance of the senses. Instead, look at it at 11 o'clock, at 12 o'clock with all its lighting effects. The whole sensory tapestry has changed completely by noon, by five o'clock, by eight o'clock. The picture around you is constantly changing. You are never dealing with anything but interwoven effects and impressions. A tree – what do you see of the tree? You see the reflected light, you may see the leaves moving in the wind, and so on. In short, you never see anything permanent. You simply see an objective appearance. While the clumsy theory of knowledge speaks of a subjective appearance, you see an objective appearance, and this objective appearance naturally also communicates itself to the eye. Just as the tree intercepts the light rays in a certain way, reflects them and so on, so the eye also has a certain relationship to the light rays, and we can say: the phenomenal, the apparent, the illusory , the Maja nature, which is spread out in the sense world around us, is of course also present in our subjective picture; but because it is objectively changeable, it is also changeable in the subjective picture.

This is what I wanted to substantiate, for example, in the first section of my “Philosophy of Freedom” or in my booklet “Truth and Science” and so on. So even when we face the world, we are not dealing with a lasting, permanent reality; we are dealing with something that, one might say, is coming and going in the moment. We are dealing with appearances. And if we wanted to construct this image theoretically, we would come up with nothing more than the few lines in the Sistine Madonna. And so it is in everything we are immersed in. We are immersed in the world of phenomena, of Maja, but even though we are immersed in this world of Maja with all our perception, we are not dependent on this world. For it is quite clear to us when we emerge from the cosmos with our I and our astral body in the morning and submerge into our etheric body and our physical body, that what we are submerging into contains an objective, a truth. Certainly, what swirls towards us as chaotic images is only an appearance; but what we submerge ourselves in contains a truth. And in the moment when we submerge ourselves, whether we do so through: I want to move my limbs, or through: I want to bring my ideas into fantasy forms, or let's say through: I want to bring my ideas into logical thought connections – in what becomes us when we immerse ourselves in our body, in that, we know, we have something that does not depend on us, that we receive, that receives us. And the moment we wake up is the one that communicates our sense of being to us.

This sense of being is, in a sense, something that permeates and runs through our entire thinking. But our thinking itself moves more in the world of phenomena, of appearance, of maya. And let us expand what I am presenting from ordinary experiences to include the whole person.

Those who, with the help of such insights, as can be gained on the basis of my descriptions in “How to Know Higher Worlds”, can look at the whole person, will soon know how the human being, as a soul-spiritual being, goes through the state between death and a new birth, how it penetrates into the physical world, becomes embodied, in order to go through the state between birth and death, and then again a state between death and a new birth. I have developed some important details about these processes in the last lectures here. When the moment comes when one can look back into the world that lies before birth or before conception, one realizes that we have gone through the world that actually makes up our sense of being, the world from which our sense of being comes, between death and a new birth. One only acquires the right feeling for being, the feeling for being that is not subject to doubting or skepticism, when one looks back into this world of existence that lies before conception.

But now something significant appears, as you can already gather from my Viennese lectures from the spring of 1914. I will now present it to the soul in a different form, namely, something appears that confronts us before the human being descends from the state between death and a new birth to his physical embodiment. During this time, the desire to be, the desire to exist, fades more and more from the human being. As he develops between death and a new birth, I would say that the human being passes through an absolute satiation with the feeling of being. That is one of the achievements that man acquires between death and a new birth, that after going through the first stages after death, he comes more and more, through the relationship to the world into which he then enters, to a strongly penetrating feeling of being, to a — if I may use the expression — being anchored in the being of the world. And this becomes stronger and stronger until a kind of supersaturation with the feeling of being occurs, and then, towards the end of the time between death and a new birth, I would say that a true supersaturation with the feeling of being occurs. I could also call it something else. I could say that a true hunger for non-being occurs in the human being. Those spiritual-soul entities that come down to earth as human beings actually show, before they come down to earth, a strong hunger for non-being. And from this state of mind or spirit, we could say: Because man hungers for non-being, he plunges into Maja in this state, into the world that we have before us both in relation to the world of stars and in relation to the earthly phenomenal world. There is a longing for this non-existent world, for this world, which one is in soul moods towards, as one is towards the chaotic images when one goes to their bottom, this world, which actually presents us with a different aspect in every moment. We are, after all, completely immersed in an illusory world, in a Maya world, as we immerse ourselves in this world. The soul and spirit want to submerge themselves in this Maya world, and that is what we are actually dealing with. The others are more or less side effects. This is the strongest impulse that lives in the spiritual-soul human being when he approaches earthly existence: this longing for Maya, this longing to live in the soft, permeable phenomenon, not in the saturated, intense being. And what then envelops the human being as an etheric body and as a physical body has been born out of the cosmos and is used to clothe the human being. In the last few days, I have described how the embryo in the mother's body is formed out of the cosmos.

We must therefore imagine that the human being basically comes from a completely different world. There he acquires this hunger for existence, for life in the Maja, by approaching the physical earthly existence, and he is received by plunging into the Maja with his I and with his astral (see drawing, red, blue), of which the etheric body and the physical body (yellow, red) are formed in the maternal body through fertilization as its covering from the cosmos. The human being comes from a world that is not spatial-temporal, that cannot be found in space, but he is clothed in space with what is formed in the mother's body. He then emerges into this every time he wakes up. When falling asleep, he emerges from it. A rhythm of submerging into the physicality and of being drawn out of it is formed.

Today's ideas are actually such that one has great difficulty in dealing with them in relation to reality. This convergence, for example, of a completely different current that a person goes through before he comes to his embodiment, and the external that then envelops him, which of course has nothing essential to do with him before - as it really becomes, I have described on other occasions - this interaction, that can hardly be described by today's science in an appropriate way because it lacks the concepts for it.

The same thing can be seen in another area. When a physiologist talks about light or color today, his main concern is to describe something that the eye does, to find out what it is. But in reality it is actually just as if someone wanted to describe any of the personalities sitting here and, above all, describe this carpentry workshop here because you walked in here. Basically, the light that enters the eye and takes effect in the eye has no more to do with the eye than you have with the carpentry workshop when you walked in and the carpentry workshop now also envelops you. If someone describes the carpentry workshop and you, they naturally describe it as a whole. But that is not the case. It is difficult to find the truth in the face of today's complicated ideas.

And so we can say: that which is spiritual and soul in man comes into this world of the earthly primarily out of an urge for non-being. And every waking state, that is, every state that is experienced from waking up to falling asleep, is a new education for being, a re-impregnation of consciousness with being.

The human being is in the state in which he is last between death and a new birth, I would like to say, so glad when he can arrive at his physical embodiment, he is so glad. I have often described to you how the brain floats in the cerebral fluid. If the whole weight, one thousand three hundred and fifty grams or something like that, were to press on the veins under the brain, the veins would be crushed, they could not exist; but the brain only presses with about twenty grams. Why? Because the brain floats in the cerebral fluid. And you know Archimedes' principle. Right, it was Archimedes who found it. He was once in a tub bathing and felt how he was getting lighter and lighter in the bath, and he was so pleased about this discovery that he immediately ran naked through the streets shouting: I've got it, I've got it!” — namely, that every body in a liquid loses as much of its weight as the weight of the water body that it displaces. So if you have a container of water and you put a solid object in it, it becomes lighter than it actually is outside the water, and it becomes lighter by the amount that the displaced water weighs, that is, by its own weight, if you think of it as being made out of water. So if, for example, there were a cube here and you thought of it as a water cube and weighed it, the actual cube would become lighter by the weight of the water cube. And so the brain becomes lighter, except for twenty grams, weighs only twenty grams because it floats in brain water. So the brain does not follow its full gravity. It is pushed upwards. This force that pushes upwards is also called buoyancy. Man looks forward to this, to coming into something that actually pulls him upwards, that really pulls him upwards. And he learns to be heavy again at twenty grams, and through heaviness we learn the feeling of being. Man is again imbued with the feeling of being between birth and death. And this is then developed and increased in the evolution after death.

This is what, I would say, has so disappeared from the consciousness of modern humanity that the greatest philosopher at the beginning of this newer time, Cartesius or Descartes, coined the formula: Cogito ergo sum - I think, therefore I am. - It is the most nonsensical formula one can think of, because precisely by thinking, one is not. One is precisely outside of being. Cogito ergo non sum – is the real truth. Today we are so far removed from the real truth that the greatest modern philosopher has put the opposite in the place of truth. We acquire the feeling of being precisely when thinking feels itself in the organism, when thinking feels itself embedded in what is heavy. This is not just a popular image, it is reality in the face of appearances.

But this can teach us how the human being, as he initially knows himself, goes down to earth in knowledge, actually submerges himself in the Maja and, within the Maja, learns what he needs again after death: the feeling of being.

Now, when one describes what I have described to you now, then one has something that is specifically human in human development. This, I would like to say, rhythmic movement between the feeling of being and the feeling of not being can be visualized for meditation in the following way. You can say, when you live in mere thoughts: I am not. When one lives with reference to the will, which physically rests in the metabolic-limb-human being, then one says: I am. And between the two, between the metabolic-human being and the pure brain-human being, who says: I am not, when he understands himself, because that which lives in the brain are merely images; that which lies in between is the rhythmic alternation between: I am and I am not. For this, the external physical is breathing. The exhalation fulfills the breathing process with what comes from the metabolism, with carbon dioxide. I am – is exhalation. I am not – is inhalation. I am not

I am not
I am – I am not exhalation – inhalation
I am

The inhalation is related to: I am not - of thought. Inhalation happens in such a way that we take in air into our ribs, pushing the water of the arachnoid space upwards and thereby pushing the cerebral fluid upwards. We bring the vibration of the breathing process into the brain. This is the organ of thought. The inhalation process transmitted to the brain: I am not. Again, exhalation, the cerebral fluid – through the arachnoid space – presses on the diaphragm, exhalation, the air impregnated with carbon, turned into carbonic acid: I am – out of the will. Exhalation: out of the will.

All this, understood in this way, is a purely human process, because the person who wants to transfer it to the animal, because the animal also breathes, is just like a human being who takes a razor to cut his flesh because it is a knife. Of course animals also breathe, but animal breathing is something different from human breathing, just as a razor is something different from a table knife. Those who base their definitions on the outward appearance of things will never arrive at any kind of useful explanation of the world. Death is something different for humans, something different for animals, something different for plants. Anyone who starts from a definition of death will come to just as little of a useful explanation as someone who starts from the definition of a knife and says, for example, “A knife is something that is so fine on one side that it cuts through other objects.” Of course, that gives a nice general concept, but one cannot understand anything about what really is. So, these are specifically human processes that I have described to you. They are the human processes that man has gone through while the vernal point made the circuit from Pisces to Pisces. This is precisely the time in the evolution of the earth when man, in the leading parts of the nations, has gone through everything that I have described to you now, and which all tends to show how it actually happens, how man, human being, by descending into the physical world through birth, plunges into the maja, and with death is reborn out of the maja again, enriched by the feeling of being, which he needs for the further life after death. This is the most important fact: this being born through death with the feeling of being, while being born is the human being's spiritual-soul entity plunging into maya. It is precisely because we plunge into maya, that is, into a world of images, that we are free. We could never be free if we were in a world of facts with our consciousness between birth and death. We are only free because we are in a world of images. Images that are in the mirror do not determine us causally. A world of facts would determine us causally. What you bring to the image that hangs before you must come from you. The phenomena of the world do not determine us as human beings in what I called in my Philosophy of Freedom pure thinking, which does not come from the organism. What comes from the organism is, as you have seen, imbued with the sense of being, even if in the brain this sense of being is present in such a small percentage that it is about twenty to one thousand three hundred and fifty. One must look at this again and again, how man actually develops the longing for Maja by being born into earthly life, and how earthly life educates him to the feeling of being. That is what we have gone through during the time from the last Lemurian period into our period, where a sun cycle of 25,920 years, a great world cycle, has been gone through. Now, however, we are in the time in which development has returned to its starting point, but I have drawn it in such a way that I said: we have to indicate it schematically in a spiral (see drawing on page 170). The development of humanity has indeed returned to its starting point, but at a higher level. But what does this higher level mean? This higher stage means that we, as humanity, have always plunged into Maya with our birth and then, out of our physical existence, have gained the feeling of being. But the earth has also changed in the meantime; the earth today is no longer the same organism that it was in the Lemurian or Atlantean times. Today, as I have often stated, the Earth is already in a process of dissolution.

Geology also knows this. Read about it in the beautiful geological works of Eduard Sueß, 'The Face of the Earth': the Earth is in a crumbling process, the Earth is in a dissolution process. This means that we will no longer have every opportunity to acquire the feeling of being in a sufficient way. And now that a cycle has been completed, as I explained yesterday and today, humanity is facing the danger of going through deaths in which it has developed too little sense of being, simply because our earth no longer provides the necessary intensity of the feeling of being. With this new period, which I have now explained to you as a period of the whole cosmos, the prospect opens up for humanity to pass through death with a feeling of lightness that is, if I may express it so, too great. Humanity may become more and more materialistic, and the consequence of this, if it becomes more and more materialistic, will be that it carries an insufficient feeling of heaviness or being through the gate of death.

This is something that is already quite clear to those who are familiar with the conditions in the world today: souls today are carried through the gate of death by their own sense of non-being, so that they experience the opposite of what a person who falls into water and cannot swim experiences — they sink. These souls sink when they pass through the gate of death, due to the little weight they have. How the expression 'weight' is used in the spiritual world, that occurs at an important point in my Mysteries. They rise to the top and are lost. This can only be counteracted by people rising from concepts that can be easily acquired today and that figure in our entire lives, to that which must be achieved with a certain effort of physical life: that is, such concepts that are not produced by physical life alone, that are acquired through spiritual science.

What do people who absolutely want to remain in today's thinking say about spiritual science? They say: Yes, what is described, for example, in this Steinerian “occult science”, that is fantastic, that is arbitrary, that cannot be imagined! Why do people say that? People can see chalk, they can see tables, they can see legs, and they can only imagine what has once presented itself to them in this way; they do not want to imagine anything other than what they have appropriated from the bellwether of external physical reality. They do not want to develop any inner activity in imagining. Anyone who wants to study Occult Science: An Outline must make an effort themselves. If he gapes at an ox, he has a reality, to be sure; he needs not make any effort, but only gape at it and then form a so-called concept, which is no concept at all. What it is about is that the concepts that are hinted at by spiritual science, for example by my “Occult Science” or “Theosophy” or by the other books, demand this inner activity. A large part of humanity, which is now more materialistic than ever because it wants to educate the world of ideas in a materialistic way, the spiritualists, would really rather not get involved in thinking through and working through Occult Science; they prefer to let themselves be by Schrenck-Notzing or others, where such lumps, shaped like human beings or the like, appear to them in such a way that they can remain completely passive; they do not need to make any effort at all.

But in doing so, one becomes lighter and lighter and works against one's continued existence after death. However, by working one's way into the activity needed to penetrate spiritual science, one has to make a greater physical effort, connect more strongly with the physical than is the case today under so-called normal conditions. One must use stronger concepts. But in so doing, one also takes one's sense of being with one through death and is then equal to life after death.

That is something, is it not, that today's man likes so much: to add nothing to what he encounters in life. If he is to add something, to be active, it immediately becomes uncomfortable for him. Outwardly, in our social lives, we have always striven to learn as much as possible and to learn according to the templates prescribed by the state; so that when we have happily reached the age of twenty-five or twenty-six and are ready to start our legal clerkships, we are then pushed into some scheme and entitled to a pension after so many decades; now we are safe. We are only in our twenties, but we are insured for life. We let our body retire – that is guaranteed from the outset – then comes the church, the church confession, which also demands nothing more than that we passively surrender to what is offered to us. And the church then retires our soul when we are dead; it insures us against it without our doing anything, except at most living in faith, just as our body was retired before. This is something that must be broken with if civilization is not to arrive at its decline. Inner activity, inner active participation in what man makes of himself, even what he makes of himself as an immortal being, is necessary. Man must work on his immortality. That is the one thing that most people would like to be magically removed. They believe that knowledge can only teach one something of what is so anyway, can at most teach one that man is immortal. There are those who say:

Yes, I live here, as life exists here; what will be after death, I will see then.

He will see nothing, absolutely nothing! For the argument is about as ingenious as that of the Anzengruber personality: “As surely as there is a God in heaven, I am an atheist!” — These things are of the same logic. The fact of the matter is that, with regard to the spiritual and mental, by taking it into our knowledge, we make the spirit mature so that after death it does not go through the opposite state of someone sinking in confusion, that is, of someone rising without essence. We must work on our essence so that it can pass through death in the right way. And the assimilation of spiritual knowledge is not just the assimilation of abstract knowledge, it is the penetration of the spiritual and mental life of man with the forces that conquer death.

This is, after all, the essence of the Christian teaching. Therefore, a person should not merely believe in Christ, as a modern confession would have it, but should take to heart the words of St. Paul: “Not I, but Christ in me.” The power of Christ in me must develop and be cultivated! Faith as such cannot save the human being, but only the inner cooperation with Christ, the inner development of the power of Christ, which is always there if one wants to develop it, but which must be developed. Initiative and activity are what humanity will have to fill itself with. And it must realize that mere passive faith makes man too easy, so that in time immortality would die on earth. That is Ahriman's endeavor. And to what extent it is Ahriman's endeavor, we will then bring before our soul in a next lecture, because today we are in the midst of the battle between the Ahrimanic and the Luciferic powers. And just as we have protected our unconsciousness to a certain extent, with the spring equinox marking a boundary, we will have to enter the next boundary in such a way that we place ourselves with full

1987 we place ourselves in that which interweaves the world's being: the battle of the Luciferic with the Ahrimanic spirits. Through spiritual science we are led into reality, not just into an abstract knowledge. More about this next time.

Today I will summarize some truths that will serve us in turn to provide further explanations in a certain direction in the coming days. If we consider our soul life, we can say that towards one pole of this soul life lies the element of thinking, towards the other pole the element of will, and between the two the element of feeling, that which in ordinary life we call feeling, the content of the mind, and so on. In the actual life of the soul, as it takes place in us in our waking state, there is never just one-sided thinking or will, but they are always in connection with each other, they play into each other. Let us assume that we behave very calmly in life, so that we can say, for example, that our will is not active externally. However, when we think during such outwardly directed calmness, we must be aware that will is at work in the thoughts we unfold: in connecting one thought with another, will is at work in this thinking. So even when we are seemingly merely contemplative, merely thinking, at least inwardly the will is present in us, and unless we are raving or sleepwalking, we cannot be willfully active without letting our volitional impulses flow through thoughts. Thoughts always permeate our volition, so that we can say: the will is never present in the life of the soul in isolation. But what is not present in this isolated way can still have different origins. And so the one pole of our soul life, thinking, has a completely different origin than the life of the will.

Even if we only consider everyday life, we will find that thinking always refers to something that is there, that has prerequisites. Thinking is mostly a reflection. Even when we think ahead, when we plan something that we then carry out through the will, such thinking is based on experience, which we then act upon. In a certain respect, this thinking is, of course, also a reflection. The will cannot be directed towards what is already there. In that case, it would always be too late. The will can only be directed towards what is to come, towards the future. In short, if you reflect a little on the inner life of thought, of thinking and of the will, you will find that even in ordinary life, thinking relates more to the past, while the will relates to the future. The inner life of feeling stands between the two. We accompany our thoughts with feeling. Thoughts please us, repel us. Out of our feeling we lead our impulses of will into life. Feeling, the content of the mind, stands between thinking and willing, right in the middle.

But just as it is the case in ordinary life, even if only in a suggestive way, so it is in the great world. And there we have to say: what constitutes our thinking power, what makes up the fact that we can think, that the possibility of thought is in us, we owe it to the life before our birth, or rather before our conception. In the little child that comes to meet us, all the thinking abilities that a person develops are already present in the germ. The child uses thoughts only - as you know from lectures I have already given - as directing forces to build up its body. Especially in the first seven years of life, until the change of teeth, the child uses the powers of thought to build up its body as directing forces. Then they emerge more and more as actual thought forces. But they are thoroughly predisposed in the human being as thought forces when he enters physical, earthly life.

What develops as will forces - an unbiased observation readily reveals this - is actually connected with this thought force only to a small extent in the child. Just observe a wriggling, moving child in the first weeks of life, and you will already realize that this wriggling, this chaotic movement, has only been acquired by the child because his soul and spirit have been clothed with physical corporeality by the physical external world. In this physical body, which we only develop little by little from conception and birth, the will initially lies, and the development of a child's life consists in the fact that gradually the will is, so to speak, captured by the powers of thought that we already bring with us into physical existence through birth. Just observe how the child at first moves its limbs quite senselessly, as it comes out of the activity of the physical body, and how gradually, I might say, thought intrudes into these movements, so that they become meaningful. So there is a pressing and thrusting of thinking into the life of the will, which lives entirely within the shell that surrounds the human being when he is born, or rather, conceived. This life of the will is contained entirely within it.

So that we can draw a schematic picture of a human being, in which we say that he brings his life of thought with him when he descends from the spiritual world. I will indicate this schematically (see drawing, yellow). And he begins his life of will in the physical body that is given to him by his parents (red). The forces of will are within, expressing themselves in a chaotic manner. And within are the powers of thought (arrows), which initially serve as directing forces to spiritualize the will in its corporeality in the right way.

We then perceive these forces of will when we pass through death into the spiritual world. But there they are highly organized. We carry them through the gate of death into spiritual life. The powers of thought that we bring with us from the supersensible life into earthly life, we actually lose in the course of earthly life.

With human beings who die young, it is somewhat different. For now, let us speak first of normal human beings. A normal human being who lives past the age of fifty has basically already lost the real powers of thought that were brought along from the previous life and has just retained the directional powers of the will, which are then carried over through death into the life that we enter when we go through the gate of death.

One can assume that someone is now thinking: Yes, so if you are over fifty years old, you have lost your thinking! - In a sense, this is even the case for most people who are not interested in anything spiritual today. I would just like you to really endeavor to register how much original, inventive thought power is produced by those people today who have reached the age of fifty! As a rule, it is the thoughts of earlier years that have automatically moved on and left an impression on the body, and the body then moves on automatically. After all, the body is a reflection of our mental life, and the person continues in the old rut of thought according to the law of inertia. Today, the only way to protect oneself from continuing in the old rut of thought is to absorb thoughts during one's lifetime that are of a spiritual nature, that are similar to the thought-forces in which we were placed before our birth. So that indeed the time is approaching when old people will be mere automatons if they do not take care to absorb thought-forces from the supersensible world. Of course, man can continue to think automatically; it may appear as if he is thinking. But it is only an automatic movement of the organs in which thoughts have been laid, have been woven in, if the human being is not grasped by that youthful element that comes when we absorb thoughts from spiritual science. This absorption of thoughts from spiritual science is certainly not just any kind of theorizing, but it intervenes quite deeply in human life.

But the matter takes on particular significance when we now consider man's relationship to the surrounding nature. I now understand by nature all that surrounds us for our senses, to which we are thus exposed from waking up to falling asleep. This can be considered in a certain way in the following way. One can visualize what one sees — I mean before spiritual eyes. We call it the sensory carpet. I will draw it schematically. Behind everything that one sees, hears, perceives as warmth, the colors in nature and so on – I draw an eye as a schema for what is perceived there – there is something behind this sensory carpet. Physicists or people of the present world view say: Behind it are atoms and they swirl -, and afterwards, right, as they continue to swirl, there is no sensory carpet at all, but somehow in the eye or in the brain or somewhere or not somewhere, they then evoke the colors and the sounds and so on. Now, please, imagine, quite impartially, that you begin to think about this sensory carpet. If you start thinking and do not assume the illusion that you can observe this huge army of atoms, which the chemists have arranged in such a military way of thinking, let us say, for example, there is Corporal C, then two privates, C, O, O, and then another private as an H; isn't that right, that's how we arranged it militarily: aether, atoms and so on. Now, if, as I said, you do not succumb to this illusion but remain with reality, then you know: the sensory carpet is spread out, the sensory qualities are out there, and what I still grasp with consciousness about what lies in the sensory qualities is just thoughts. In reality, there is nothing behind this sensory carpet but thoughts (blue). I mean, behind what we have in the physical world, there is nothing but thoughts. We will talk about the fact that these are carried by beings. But you can only get behind what we have in our consciousness with thoughts. But the power to think we have from our prenatal life or from the life before our conception. Why is it then that we can penetrate behind the sensory curtain by means of this power?

Just try to familiarize yourself with the idea that I have just mentioned, and try to properly present the question to yourself on the basis of what we have just hinted at, which we have already considered in many contexts. Why is it that we can reach below the sensory level with our thoughts, when our thoughts come from our prenatal life? Very simply, because behind it is that which is not in the present at all, but which is in the past, which belongs to the past. That which is under the carpet of sense is indeed a past, and we only see it correctly when we recognize it as a past. The past has an effect on our present, and out of the past sprouts that which appears to us in the present. Imagine a meadow full of flowers. You see the grass as a green blanket, you see the meadow's floral decoration. That is the present, but it grows out of the past. And if you think through this, then underneath it you do not have an atomistic present, but in reality you have the past as related to what comes from you yourself from the past.

It is interesting: when we begin to reflect on things, it is not the present that is revealed to us, but the past. What is the present? The present has no logical structure at all. The sunbeam falls on some plant, it shines there; in the next moment, when the direction of the sunbeam is different, it shines in a different direction. The image changes every moment. The present is such that we cannot grasp it with mathematics, not with the mere structure of thought. What we can grasp with the mere structure of thought is the past, which continues in the present.

This is something that can reveal itself to man as a great, as a significant truth: When you think, you basically only think the past; when you spin logic, you basically reflect on what has passed. - Anyone who grasps this thought will no longer seek miracles in the past either. For in that the past is woven into the present, it must be in the present as it is in the past. If you think about it, if you ate cherries yesterday, that is a past action; you cannot undo it because it is a past action. But if the cherries had the habit of making a mark somewhere before they disappeared into your mouth, that mark would remain. You could not change this sign. If every cherry had registered its past in your mouth after you had eaten cherries yesterday, and someone came and wanted to cross out five, he could cross them out, but the fact would not change. Nor can you perform any miracle with regard to all natural phenomena, because they are all intrusions from the past. And everything we can grasp with natural laws has already passed, is no longer present. You cannot grasp the present other than through images; that is a fluctuating thing. When a body lights up here, a shadow is created. You have to let the shadow properly define itself, so to speak, and so on. You can construct the shadow. That the shadow really comes into being can only be determined by devotion to the picture. So that one can say: even in ordinary life, limitation, I could also say logical thinking, refers to the past. And the imagination refers to the present. In relation to the present, man always has imaginations.

Just think, if you wanted to live logically in the present! No, to live logically means to draw one concept from another, to move from one concept to another in a lawful manner. Now, just imagine yourself in life. You see some event: is the next one logically connected to it? Can you logically deduce the next event from the previous one? When you look at life, are not its images similar to a dream? The present is similar to a dream, and only that the past is mixed into the present, which causes the present to proceed in a lawful, logical manner. And if you want to divine something in the future in the present, yes, if you just want to think of something you want to do in the future, then that has happened in a completely non-representational way in the first instance. What you will experience tonight is not in your mind as an image, but as something more non-pictorial than an image. At most, it is in your mind as inspiration. Inspiration relates to the future. Logical thinking: past Imagination: present Intuition Inspiration: future.

We can also use a simple diagram to visualize what is involved. When a person – let me characterize him here by this eye (see drawing on page 198) – looks at the tapestry of the senses, he sees it in its transforming images, but he now comes and introduces laws into these images. He develops a natural science out of the changing images of the sensory world. He develops a specialized science. But think about how this natural science is developed. You investigate, you investigate while thinking. You cannot possibly, if you want to develop a science about what spreads out as a carpet of senses, a science that proceeds in logical thoughts, you cannot possibly gain these logical thoughts from the external world. If what is recognized as thoughts and laws of nature were to follow from the external world itself, then it would not be necessary for us to learn anything about the external world. Then the person who, for example, looks at this light would have to know the exact electrical laws and so on, like the other person who has learned it! Equally, if he has not learned it, man knows nothing at all, let us say, about the relationship of an arc to the radius and so on. We bring forth from our inner being the thoughts that we carry into the outer world.

Yes, it is so: what we carry into the outer world as thoughts, we bring forth from our inner being. We are first of all this human being, who is constructed as a head human being. This human being looks at the carpet of senses. Inside the carpet of senses is what we reach through thoughts (see drawing page 198, white) and between this and between what we have inside us, what we do not perceive, there is a connection, so to speak an underground connection. Therefore, what we do not perceive in the external world because it extends into us, we bring out of our inner being in the form of thought life and place it in the external world. This is how it is with counting. The external world does not present anything to us; the laws of counting lie within our own inner being. But that this is true arises from the fact that between these predispositions, which are there in the external world, and our own earthly laws, there is an underground connection, a sub-physical connection, and so we draw the number out of our inner being. It then fits with what is outside. But the path is not through our eyes, not through our senses, but through our organism. And that which we develop as human beings, we develop as whole human beings. It is not true that we grasp some law of nature through the senses; we grasp it as a whole human being.

These things must be considered if we want to properly bring to mind the relationship between man and the environment. We are constantly in imaginations, and one need only compare life with dreams without prejudice. When a dream unfolds, it is certainly very chaotic, but it is much more similar to life than logical thinking. Let us take an extreme case. If you take a conversation between reasonable people of the present day, you listen and you talk yourself. Think about what is said in the course of, say, half an hour, and whether there is more coherence in the succession of thoughts than there is in dreams, or whether there is as much coherence as in logical thinking. If you were to demand that logical thinking develops there, you would probably be greatly disappointed. The present world presents itself to us entirely in images, so that basically we are actually dreaming all the time. We have yet to bring logic into it. We wrest logic from our prenatal existence; we first bring it into the context of things and thereby also encounter the past in things. We embrace the present with imagination.

When we observe this imaginative life that constantly surrounds us in the sensual present, we can say to ourselves: this imaginative life gives itself to us. We do nothing to it. Just think how hard you had to work to arrive at logical thinking! You didn't have to make any effort to enjoy life, to observe life; it reveals its images to you by itself. Now, that's how it is in life with imagining the images of the ordinary world around us. But all one needs is to acquire the ability to make images – but now through one's own activity, as one otherwise does in thinking – and to experience images through inner effort, as one otherwise does in thinking. Then one not only sees the present in images, but one also extends pictorial imagination to life before birth or before conception, and one sees before birth or before conception. And when you look into these images, then thinking is populated with the images, and then prenatal life becomes reality. We just have to be able to think in images by training the abilities that are spoken of in “How to Know Higher Worlds”, without these images coming to us by themselves, as is the case in ordinary life. When we make this life of images, in which we actually always live in ordinary life, into an inner life, then we look into the spiritual world, and then we do see the way in which our life actually unfolds.

Today, it is considered almost exclusively spiritual when someone – I have spoken about this often – truly despises material life and says: I strive towards the spirit, matter remains far beneath me. This is a weakness, because only the one who does not need to leave matter below him, but who understands matter itself in its effectiveness as spirit, who can recognize everything material as spiritual and everything spiritual, even in its manifestation as material, only he truly attains a spiritual life. This becomes especially significant when we look at thinking and willing. At most, language, which contains a secret genius within it, still has something of what leads to knowledge in this field.

Consider the basis of will in everyday life: you know that it arises from desire; even the most ideal will arises from desire. Now take the coarsest form of desire. What is the coarsest form of desire? Hunger. Therefore, everything that arises from desire is basically always related to hunger. From what I am trying to suggest to you today, you can see that thinking is the other pole, and will therefore behave like the opposite of desire. We can say: if we base desire on the will, we have to base thinking on satiation, on being full, not on hunger.

This actually corresponds to the facts in the deepest sense. If you take our head organization as human beings and the other organization that is attached to it, it is indeed the case that we perceive. What does it mean to perceive? We perceive through our senses. As we perceive, something is actually constantly being removed within us. Something passes from the outside into our inner being. The ray of light that enters our eye actually carries something away. In a sense, a hole is drilled into our own matter (see drawing on page 201). There was matter, but now the beam of light has drilled a hole into it, and now there is hunger. This hunger must be satisfied, and it is satisfied from the organism, from the available food; that is, this hole is filled with the food that is inside us (red). Now we have thought, now we have thought what we have perceived: by thinking, we continually fill the holes that sensory perceptions create in us with satiety that arises from our organism.

It is extremely interesting to observe, when we consider the organization of the head, how we fill the holes that arise in our remaining organism through the ears and eyes, through the sensations of warmth; there are holes everywhere. Man fills himself completely by thinking, by filling that which is there, in the holes (red).

And it is similar with us if we want it to be. Only then it does not work from outside in, so that we are hollowed out, but it works from within. If we want, hollows arise everywhere in us; these must in turn be filled with matter. So that we can say, we receive negative effects, hollowing out effects, both from outside and from inside, and constantly push our matter into them.

These are the most intimate effects, these hollowing effects, which actually destroy all earthly existence in us. Because by receiving the ray of light, by hearing the sound, we destroy our earthly existence. But we react to this, we in turn fill this with earthly existence. So we have a life between the destruction of earthly existence and the filling of earthly existence: luciferic, ahrimanic. The Luciferic is actually constantly striving to partially turn us into something non-material, to completely remove us from our earthly existence; for if he could, Lucifer would like to spiritualize us completely, that is, dematerialize us. But Ahriman is his opponent; he works in such a way that what Lucifer excavates is constantly being filled in again. Ahriman is the constant filler. If you form Lucifer plastically and make Ahriman plastically, you could quite well, if the matter went through in confusion, always push Ahriman into the cavity of Lucifer, or put Lucifer over it. But since there are also cavities inside, you also have to push in. Ahriman and Lucifer are the two opposing forces at work in man. He himself is the state of equilibrium. Lucifer, with continuous dematerialization, results in continuous materialization: Ahriman. When we perceive, that is Lucifer. When we think about what we have perceived: Ahriman. When we form the idea, this or that we should want: Lucifer. When we really want on earth: Ahriman. So we are in the middle of the two. We oscillate back and forth between them, and we must be clear about ourselves: as human beings, we are placed in the most intimate way between the Ahrimanic and the Luciferic. Actually, you only get to know a person when you take these two opposing poles in him into account.

This is an approach that is based neither on an abstract spiritual reality – for this abstract spiritual reality is, after all, nebulous and mystical – nor on a material one, but rather everything that is materially effective is also spiritual at the same time. We are dealing with the spiritual everywhere. And we see through matter in its existence, in its effectiveness, by being able to see the spirit in everything.

I have already told you that imagination comes to us of its own accord in relation to the present. When we develop imagination artificially, we look into the past. When we develop inspiration, we look into the future, just as one calculates into the future by calculating solar or lunar eclipses, not in relation to the details, but to a higher degree in relation to the great laws of the future. And intuition encompasses all three. And we are actually subject to intuition all the time, we just sleep through it. When we sleep, we are completely immersed in the outside world with our ego and our astral body; there we unfold that intuitive activity that one must otherwise consciously unfold in intuition. But in this present organization the human being is too weak to be conscious when he is intuiting; but he does intuit in fact at night. So one can say: Asleep, the human being develops intuition; awake, he develops—to a certain extent, of course—logical thinking; between the two stands inspiration and imagination. When a person comes out of sleep into waking life, his I and his astral body enter into the physical body and the etheric body; what he brings with him is the inspiration to which I have already drawn your attention in previous lectures. We can say: Man is asleep in intuition, awake in logical thinking, when he wakes up he inspires himself, when he falls asleep he imagines. - You can see from this that the activities we mention as the higher activities of knowledge are not alien to ordinary life, but that they are very much present in ordinary life, that they only have to be raised into consciousness if a higher knowledge is to be developed.

It must be pointed out again and again that in the last three to four centuries, external science has summarized a large number of purely material facts and brought them into laws. These facts must first be spiritually penetrated. But it is good - if I may say so, although it sounds paradoxical at first - that materialism was there, otherwise people would have fallen into nebulosity. They would have finally lost all connection with their earthly existence. When materialism began in the 15th century, humanity was in fact in danger of falling prey to Luciferic influences to a high degree, of being hollowed out more and more and more. That is when the Ahrimanic influences came from that time on. And in the last four or five centuries, the Ahrimanic influences have developed to a certain extent. Today they have become very strong and there is a danger that they will overshoot their target if we do not counter them with something that will effectively weaken them: if we do not counter them with the spiritual.

But here it is important to develop the right feeling for the relationship between the spiritual and the material. In the older German way of thinking, there is a poem called “Muspilli”, which was first found in a book dedicated to Louis the German in the 9th century, but which of course dates from a much earlier time. There is something purely Christian in this poem: it presents us with the battle of Elijah with the Antichrist. But the whole way in which this story unfolds, this fight between Elijah and the Antichrist, is reminiscent of the ancient struggles of the sagas, the inhabitants of Asgard with the inhabitants of Jötunheim, the inhabitants of the realm of the giants. It is simply the realm of the Æsir transformed into the realm of Elijah, the realm of the giants into the realm of the Antichrist.

This way of thinking, which we still encounter, conceals the true fact less than the later ways of thinking. The later ways of thinking always talk about duality, about good and evil, about God and the devil, and so on. But these ways of thinking, which were developed in later times, no longer correspond to the earlier ones. Those people who developed the struggle between the Gods' home and the giants' home did not see the same in the Gods as, for example, today's Christian understands in the realm of his God. Instead, these older ideas had, for example, Asgard, the realm of the Gods, above, and Jötunheim, the realm of the giants, below; in the middle, Man unfolds, Midgard. This is nothing other than the same thing in the Germanic-European way that was present in ancient Persia as Ormuzd and Ahriman. There we would have to say in our language: Lucifer and Ahriman. We would have to address Ormuzd as Lucifer and not just as the good God. And that is the great mistake that is made, that one understands this dualism as if Ormuzd were only the good God and his opponent Ahriman the evil God. The relationship is rather like that of Lucifer to Ahriman. And in Middlegard, at the time when this poem “Muspilli” was written, it is still not imagined that The Christ sends his blood down from above – but: Elijah is there, and sends his blood down. And man is placed in the middle. At the time when Louis the German probably wrote this poem into his book, the idea was still more correct than the later one. For later times have committed the strange act of disregarding the Trinity; that is, to understand the upper gods, who are in Asgard, and the lower gods, the giants, who are in the Ahrimanic realm, as the All, and to understand the upper, the Luciferic ones, as the good gods and the others as the evil gods. This was done in later times; in earlier times, this opposition between Lucifer and Ahriman was still properly envisaged, and therefore something like Elijah was placed in the Luciferic realm with his emotional prophecy, with that which he was able to proclaim at that time, because one wanted to place the Christ in Midgard, in that which lies in the middle.

We must go back to these ideas in full consciousness, otherwise we will not come back to the Trinity: to the Luciferic Gods, to the Ahrimanic powers and in between to what the Christ-realm is. Without advancing to this, we will not come to a real understanding of the world.

This is the topic I wanted to broach, and we will continue to discuss it in the coming days in various ways.

Yesterday I concluded here by saying that in recent times a confusion has arisen regarding the conception of what Ormuzd-Ahriman, living out in Persian duality, actually is. I have also pointed out how one can go back to the older European-Germanic views, such as, for example, in the poem known as the “Muspilli” poem, the poem about the firmament and the earth, in which the antithesis of an upper, luciferic principle and a lower, ahrimanic principle is expressed in a thoroughly Christian form. I say, in a thoroughly Christian form, because it has not been infected by that out of whose spiritual makeup the antithesis of above and below in the sense of the “Muspilli” poem has vanished. It was not presupposed that the Christ principle, so to speak, belongs to the higher spirituality, but the higher spirituality has been raised to the Elijah principle, and it is Elijah who fights against the Antichrist with his trickling blood, which is nothing other than the expression of the Ahrimanic principle in Christian form. Thus, in these older European-Germanic conceptions there still exists a clear consciousness of the necessity to distinguish between an upper and a lower principle, upper forces and lower forces, and that, as it were, the equalization, the harmonization of the two principles is to be sought in the Christ principle. It will also be easy to see that when one has elevated the Elijah principle and placed the antichrist principle below, then in the higher principle there is that which follows the moral impulse of the world order, and in the Ahrimanic principle that which follows the intellectual impulse of world evolution.

In such an awareness of the upper and the lower, one has generally seen a polarity that exists in the world order. When one says up and down, it is of course projected onto the human being in a certain way. And we know that the human being determines up and down by orienting the most essential direction of the spine vertically. This is how up and down arise. So this is meant to be quite relative. But what is being referred to today, quite apart from up and down, is a certain polaric contrast. This polar contrast appears to us in an extraordinarily complicated way in the human being. But one can also study this polar contrast, I would say more externalized, in the world, and it is extraordinarily useful to look at the world order in such a way that it reveals to one, through very special phenomena in which certain forces are radically developed, what secrets actually prevail in it.

Now, in man a certain contrast is less clearly expressed, but it can be very clearly seen if you look at the organization as a whole. Just as man has grown out of the whole order of the world, so too has the bird race. But the secrets that prevail in the world show us this bird race in a certain direction much more clearly than we can see it in humans, where we then have to apply it in a more complicated way.

What then is the characteristic of the bird kingdom? The characteristic of the bird kingdom is that the bird, before our world order, insofar as it is given to us in the physical sphere, first appears to the outer world in the form of an egg, if I may say so. The bird appears to the world in the form of an egg. Then the egg must be broken. The bird develops out of the egg, and you will be aware – because you will have seen what a chicken looks like when it has just hatched from the egg – you will have noticed how it is only when it hatches from the egg that the growth of what feathers are and so on really comes to life. Now, this contrast, if I may call it that, between being in the egg and being in the world with feathers, is not so clearly expressed in humans. After all, humans are not born into the world in an egg, and they are spared the later stage of entering this world with such preparation as growing feathers. But what a contrast we have in the bird kingdom with regard to the egg shape and the later form of life!

If you look at the egg from the outside, the first thing you see is, of course, the chalky shell. This chalky shell has a certain shape. But basically you cannot consider this chalky shell to be something essential in a bird, because otherwise it could not shed it. It cannot belong to something essential in the bird. You can call it, if you speak in trivial terms, a protective covering of the young being. But in any case, something that is particularly localized in the lime shell does not actually have an effect on the shape of the bird. So we have this secretion of matter in the outer shell. We have this secretion of matter as something that is pushed out of the organization of the bird, as something that is thrown off, something that the bird, in the later stages, cannot use for its development; it is therefore something that is thrown out. So there must be forces within the being that secrete what is in the egg and throw it out of itself.

When we consider this whole matter, we cannot really come to terms with it within the natural laws that present themselves within the earthly. One must take what is said in 'Occult Science' to help. In 'Occult Science' you have the indication of how, in a certain epoch of the development of our earth, the moon separates from the earth, how the matter of the moon is separated from the earth. This process actually mimics what takes place here in a certain way. Just as the formative forces of the entire Earth cosmos once separated the forces of the moon from themselves, so the matter of the bird separates this lime shell as something one might say is super-mineral. And what is it that was initially inside this lime shell? (See drawing, red.)

The creature that was originally inside this lime shell was protected by this lime shell from the forces that act in the earth's environment. If the chicken were exposed to these forces too soon, say to the sun too soon, it would of course die. It would not be able to withstand the forces that are at work in the earth's environment. The point is that the being, protected by the chalk shell, lives in a world that is not actually the earthly one.

What kind of world is it in which this creature protected by the lime shell lives? This world is the one we have gone through through Saturn, Sun and Moon evolution and which has ceased to exist, which is no longer there as Earth evolution. The past is still present in the present. And if we say to ourselves: everything that is outside of an egg shell belongs to the earth, then in that which is inside an egg shell we have everything that does not belong to the earth, that wants nothing to do with the earth itself, that, so to speak, does not want to go along with the evolution of the earth. For it must first mature, break the shell and then have matured for the evolution of the earth.

This is also the point where we may draw attention to something else. We may point out that not all the beings that are laid in the egg are actually born. A great many bird's eggs perish, and even more of the eggs of fish and the like, they all perish. And besides, I don't know if it's always opportune to discuss things in such a dry way. Humanity likes to leave a lot in the unconscious, but for the times to come, a certain amount of knowledge is necessary for humanity, and one must not close oneself off from this knowledge. Besides, a large number of bird's eggs also perish because people eat them. They do not reach their goal. And now the question is: What happens to all this, what develops from the egg content, including the latter fact, without it becoming a mature chicken or mature bird or mature fish on earth, what happens to all this? The ordinary materialist will say: Well, nature just creates nonsense, into the blind, and so and so much of what nature creates just perishes. But that is not correct. The essential substances that are in the egg shell in some way do not just become ripe for earthly existence, but they are ripe in their powers for the pre-earthly existence, for the existence that we ourselves, that the earthly beings have gone through during the Saturn, Sun and Moon time. And that is the luciferic existence. They become substances from which the luciferic existence continues to feed. Everything that perishes in the form of eggs provides nourishment for the entities, for certain spiritual entities. But now let us consider what concerns the earth.

So, when we look at the bird species, we first have the Luciferic in the egg content, that which, as such, wants nothing to do with the earth, that which does not want to be on the earth, that which, I might say, surrounds itself with a wall against the laws of the earth, which only then intervene when that which otherwise works on the earth, warmth, light, has burst the shell.

And what intervenes there? The opposing forces intervene there. If you have a bird's egg in front of you, you can say to yourself: Lucifer in his essence is sitting inside there. If you pluck the feathers of a bird, you can say: Here I have the purest image of the Ahrimanic directional forces. The Ahrimanic directional forces are at work here, even in the fine, downy feathers that you find on the fledgling chick. The Ahrimanic forces have already worked through the shell. They were already in conflict with that which does not want to be permeated by feathers. So when you look at the bird's plumage, you have the purest image of the Ahrimanic.

Therefore, you can say: When I look at an egg, Lucifer veils himself from me. He betrays himself to me only through the outer form that he sheds, through that which is cast out in a certain way as matter. So whatever falls away, whether it is a bird's egg shell, a snake skin that is thrown off and so on, that is thrown out of the Luciferic principle, out of the Luciferic forces. In what is thrown away, one can still see something of the actual formation of the Luciferic forces. They actually work, when they work purely, in spirals. And in what you have as plumage, or what you have in general, that it moves from the outside into the physical, there you have the Ahrimanic. Its directional forces act tangentially. Take a peacock's tail and look at it very closely, thinking: This is the purest image of Ahrimanic directional forces.

Now, of course, you must be aware that everywhere Lucifer and Ahriman work into and through each other, so that we only have images of them. But these images are actually most beautifully available in the bird sex; for we need only look at this bird sex as I have just described it.

But of course the forces that are within the eggshell are also active in the bird inside. The bird has these forces, which were inside the eggshell (red), surrounded by the Ahrimanic forces (blue) in its feathers. In the bird, you also have the possibility of being able to localize the etheric and the physical. If you take everything that the bird retains of the Luciferic, which was only in the egg shell, what it retains of the growth forces, then you have what underlies the etheric body. So what I have drawn in red, these are the forces, and that is subject to the activity of the etheric forces. So that we can also say about the bird: What the bird receives as an inheritance from the egg is under the influence of the life forces, the etheric forces, throughout its life. And what it acquires as its plumage is under the influence of the physical forces (arrows) throughout its life. And what is in between, its flesh, muscles and so on, is under the influence of the astral forces (yellow) throughout its life. In the case of the bird, we can thus localize, so to speak, the astral in the flesh and muscles, the physical in the plumage, and the etheric in what remains of the egg contents as growth forces.

In the case of humans, it is much more complicated. Man does not live externally in an egg. He develops his Luciferic in the mother's body, which the bird still carries outwards. That is why Ahriman does not yet come over him in the mother's body. With birds, it is the case that they show, as it were, how they bring the Luciferic out into the world without it actually going astray, and how they also, in turn, take on the Ahrimanic. With human beings, you can see the individual examples develop with particular clarity. Between the human and the bird sex, we can then insert the mammal sex.

In the human being, you have a very strange difference compared to the bird. Take the bird's legs. The bird's legs are, as a rule, when you compare them to the human leg, actually quite stunted organs. How did the bird come to have legs just like it has? Take the sparrow's legs: What miserable rods they are compared to the proud legs that humans have! So take these stunted bird legs – yes, when you look at the bird's entire stunted form, you will say to yourself: the bird is designed primarily for flying, it takes off from the earth, and that is also the reason for the shape of its legs. They are, so to speak, only a hint of its connection to the earth. Man does not lift his legs off the earth. Man cannot fly. He places both his legs on the earth like proud pillars. The way these legs are formed, they are essentially an earthly gift. The bird does not receive this earthly gift because it is not bound to the earth in this way at all, because it is separate from the earth. And by receiving this earthly gift, the human being is more bound to the forces of Ahriman in this earthly gift than the bird is. In a sense, the bird also does not receive its Ahrimanic forces from the earth as fully as the human being does. In the human being, Ahriman shoots into the legs and from there up into the rest of the organism. In the bird, Ahriman sprouts into the feathers.

Now, if you look at a human being, who is more built for the earth in terms of his legs, then you may well ask: Why does a human being not have feathers? A human being does not have feathers because, unlike a bird, he is not built for the earth. If a human being were to fly in the air, he would also have feathers, because then the Ahrimanic forces would affect him from completely different directions. So he has only these few Ahrimanic tendencies, which are present in the hair. These are the Ahrimanic tendencies he has. They are strongest in the head, which is proof enough that the human head has a great deal of Ahrimanism, which we have already gathered from other insights.

If you look at mammals, you will say to yourself: They are even more bound to the earth than humans. These mammals are also bound to the earth with what humans are not bound to, for example with the front limbs; because monkeys only walk upright in rare cases, and even dogs do that when they are attentive, but it is not natural for them. Even for the gorilla it is not natural to walk upright; he climbs. These front limbs are real grasping organs, they are for moving around. Man is therefore half lifted off the earth, the bird is completely lifted off the earth, the mammal is bound to the earth with its front limbs as well as with its hind limbs. So in a sense it is entirely an earthly creature. The human being frees itself from the earth again through the upright position of its backbone, while the mammal is entirely bound to the earth. The mammal's entire remaining form is built accordingly. The mammal has, so to speak, only its hair from the region where the bird has its feathers, which are actually incorporated into the organism from the outside.

If you take all this into account, you will say to yourself: You can, if you look at the relationships of a being – a mammal, bird, human being, and you could now move on to the other beings – you can, if you look at the relationship of these beings to the environment and have a complete overview, find the shape of the being from the understanding of the relationship to the environment. – You can construct the shape for yourself. You can say that the bird has within itself the Luciferic principle, which the Earth does not like at all, so the bird in its egg separates itself from the Earth for as long as possible; then it comes about that the Earth has as little effect on it as possible. Its legs remain stunted, and the forces surrounding the Earth, the nearest forces to the Earth, which surround the Earth in the mantle of warmth, then affect the bird. Therefore, it will have to take on the shape that it has: stunted legs and so on. Man is bound to the earth by his lower limbs; he frees himself. The mammal is in the middle of it all, standing on the earth with four pillars: it is formed out of the earth. It is therefore the forces that directly emanate from the earth that primarily affect the mammal.

Such things were well known to an older, more instinctive science. Therefore, in that which is formed most independently of the earth in man, because it is actually only a metamorphosis of earlier life on earth, therefore an earlier view saw a bird, an eagle, in man's mind. In the human being with a metabolism of the limbs, which is completely organized towards the earth, an earlier view saw an ox or a bull or a cow, because that is an animal that is now completely organized towards the earth. In the middle part of man, who is, as it were, the connecting link between the eagle and the cow or calf, in this middle man, one has seen that which, through the metabolism, is indeed detached from the earthly in a certain way; you can see from this, cannot you, that the lion has a very short intestine. Its metabolic system is extremely primitive, whereas its chest and heart systems are very specially developed. Hence its passion, its rage, and so on. The lion has been seen by the older, more instinctive view as being in the middle part of the human being. These were views that were based on something.

Now we have to come back to these things in a different, I would say much more conscious way. We have to realize, for example, that we humans differ from all animals in our I. For the vast majority of people today, our I is still a very dormant organ. If one believes that the I is very much awake, one is actually mistaken. For in the will — I have already explained this to you — the human being is actually asleep too, and when the I acts willfully, we are not dealing with something that stands before us as the I, but rather with something that stands before us as night actually stands before us. We take the night for granted, even though it is dark, and we do the same in our lives. If you really look back on your life, it does not only consist of the days that were as bright as day, but also of the nights. But they are always crossed out of the course of time, so to speak. It is similar with our ego. Our ego is actually noticeable to ordinary consciousness in that it is not there for consciousness; it is already there, but for consciousness it is not there. Something is missing in that place, and that is how you see the ego. It is really like having a white wall and a place that has not been painted white; then you see the black. And so you actually see our ego in ordinary consciousness as the erased. And so it is also during waking: the I is actually always asleep at first; but it shines through as the sleeping one through thoughts, ideas and feelings, and therefore the I is also perceived in ordinary consciousness, that is, it is supposed that it is perceived. So we can say: our I is actually not perceived directly at first.

Now, a prejudiced psychology, a doctrine of the soul, believes that this I actually sits inside the human being; where his muscles are, his flesh is, his bones are and so on, there the I is also inside. If one were to survey life just a little, one would very soon perceive that this is not the case. But it is difficult to bring such a consideration before people today. I already tried it in 1911 in my lecture at the philosophers' congress in Bologna. But to this day no one has understood this lecture. I tried to show what the ego actually is. This I actually lies in every perception, it actually lies in everything that makes an impression on us. The I does not lie in my flesh and in my bones, but in that which I can perceive through my eyes. When you see a red flower somewhere: in your I, in your entire experience, which you have because you are devoted to the red, you cannot separate the red from the flower. With all of it, you have also given the I, the I is connected with the content of your soul. But your soul content is not in your bones! You spread the content of your soul throughout the entire space. So this I is even less than the air you are breathing in, even less than the air that was in you before. This I is connected with every perception and with everything that is actually outside of you. It is only active within you because it sends forces into it from your perception. And furthermore, the I is connected with something else: You need only walk, that is, develop your will. In doing so, your ego goes with you, or rather, the ego participates in the movement, and whether you sneak along slowly, walk, move in a Kiebitz step or turn somehow and the like, whether you dance or jump, the ego participates in all of it. The ego participates in everything that comes from you. But that is not in you either. Think, it takes you with it. When you dance a round dance, do you think the dance is in you? It wouldn't have any space in you! How could it have space? But the I is there, the I is doing the dance. So in your perceptions and in your activity, there sits the I. But it is never actually in you in the full sense of the word, not in the way that your stomach is in you. It is always something outside you, this I. It is just as much outside the head as it is outside the legs, except that when you walk it is very much involved in the movements your legs make. The I is actually very much involved in the movement that the legs make. But the head is less involved in the I.

But what is the further difference between the legs or the limbs in general and the metabolism of the head? In the case of the head, the etheric body and the astral body are also relatively independent; the head is mostly physical body. This head, which is so old that it comes from the previous incarnation, has become the most physical, and is really the worst inhabitant of the earth. In contrast, in the case of the legs, or rather the limbs, and in the case of the metabolism, the etheric body and the astral body are intimately connected with the physical body. So we can say: In the case of the legs, the etheric body and the astral body are connected to the physical body; only the I is relatively free of the legs and only takes the legs with it when the legs move. And it is the same with the metabolism: the metabolic organs are essentially connected to the etheric and astral bodies.

We can now say: How does the human head differ from the 'metabolic-limb human'? — In that the head actually has a free ether body, a free astral body and a free I; the metabolic limb-human being has only a free I, while the ether body and the astral body in the metabolic limb-human being are bound to the physical body; they are not free from it.

Perhaps the following will help you to understand the matter even better. Imagine that your astral body or your etheric body, the part that has to supply your metabolic limb man, suddenly decides to behave in the same way as the etheric body and the astral body of the head: it also wants to be free. Do you think it would have this strange idea that it also wanted to be free? Let's say, for example, that the astral body of your metabolic person wanted to behave like its colleague, the astral body of the head is allowed to behave. It is just a different part, so I say: its colleague. What arises there? What arises is something that should not arise at all because it contradicts the shape of the human being: our abdomen wants to become a head, it wants to become like the head. And the strange thing is, what is healthy in the head makes the abdomen sick. Basically, it is a general characteristic of all abdominal diseases that the abdomen takes on the configuration of the head.

It is, of course, only a special case of what I have explained, for example, for carcinoma in a Stuttgart or Zurich lecture, where I have shown that carcinoma formation is based on the fact that in a part of the human body where no sensory organs are supposed to develop inwardly, the astral body suddenly begins to want to develop sensory organs. A carcinoma is just an ear or an eye that wants to be in the wrong place. It grows there. It wants to form an ear or an eye. So when the astral body or the etheric body of the lower body wants to behave like the astral or etheric body of the head, the lower body becomes ill.

And the other way around, when the head also begins – it begins quietly in migraine-like conditions – to want to live like the lower body, to draw its astral body or its etheric body into its affairs, then the head becomes ill. When it draws in its etheric body, migraine-like conditions arise. When it draws in its astral body, even worse things arise.

These are the things that show you how complicated human nature is. This human nature cannot be studied in the way that today's trivial science does, but it must be studied by looking at it in all its complexity, by saying: the head cannot be like the abdomen, because if the head is like the abdomen, it can only be sick. So if, for example, the cerebrum begins to develop its metabolism too strongly, if it begins to develop secretion processes too strongly, then illnesses will arise. And these strong secretory processes arise precisely from the fact that the head makes too much use of its etheric body. But as soon as our abdomen is left to its own devices, when it becomes head-like, so to speak, when it develops an inclination to develop sensory organs, for example, then its diseases develop. So you can say: the head of the human being has a free etheric body, a free astral body, a free I. The metabolic-limb man has a bound etheric body, that is, an etheric body bound to physical matter, a bound astral body and only a free ego. And the middle man, the rhythmic man, has a bound etheric body, a free astral body and a free ego.

Head: free etheric body, free astral body, free I
Rhythmic human being: bound etheric body, free astral body, free I
Metabolic-limb human being: bound etheric body, bound astral body, free I

This is an overview of the human constitution from an extremely important point of view, because it gives you an impression of how the I actually has something free in relation to the whole human being, how the I actually falling asleep, has an effect on the human being, but how it always remains relatively free from the human being, how it is actually connected with external perception as well as with what the human being does as an external movement, but how it does not actually merge completely with the human body. In what does the human being's I live? Is there any way to see in what the human being's I lives?

Well, we can see something of it in what develops in the feathers of birds. Human beings do not have feathers, but their I lives in the forces that are in our environment and that are the guiding forces for the feathers of birds. The I lives externally in these forces. And we can see these formative forces even more clearly. In the feathers of birds we see them, as it were, held by the bird's body; but these forces also form the guidelines for free-moving beings: insects. When you see the insects buzzing around and grasp them imaginatively, you have an image of the realm in which your I lives. Just imagine insects buzzing around you: beetles, flies, beautiful butterflies, ugly horseflies and bumblebees and all sorts; imagine all of them floating around you in the most diverse guidelines: that is the outwardly visible image of what your ego actually lives in. And it is more than a mere image when one says: ugly thoughts live there, like bumblebees, like horseflies; beautiful thoughts like butterflies; some people's thoughts bite like evil flies, and so on. Only one is spiritual and the other physical. Man's I lives entirely in the environment.

This has an extraordinarily strong significance, and much of the real knowledge of the world depends on correctly assessing what one sees, on not just raving and rambling in general about a spirit, but also being able to see in the image outside what one experiences in an abstract, spiritual form within one's own self for one's own sake. For everything that exists spiritually also exists in the world in the form of images. What exists only in spirit exists somewhere in the image. One must only know how to properly assess the image. And when the Ahrimanic enters our ego, in that the ego finds itself in the butterflies and the feathers of the birds out there, that is, in the formative forces out there, then our ego in turn has the ability to form all kinds of forms from within. We construct the circle, we construct the egg shape, the triangle; we also build a world out of the inner being. And if we search for it, we will find: these are precisely the forces that are thrown out of the luciferic principle.

I said the other day: Mathematicians, when they study space, should consider the relationship of spatial dimensions to a hen's egg; something very interesting would come out of it.

This is the contrast: we live with the I both in the forms that we can construct into the world in this way and in that which is constructed out of the world.

Yes, anyone who understands the various wonderful shades of the bird world also understands something of the nature of the human soul in its relationship to the world. For what the bird turns outward in its plumage, what it lets us see, that shimmers through our ego in the flickering, shimmering, glittering perception from the outside in.

So we must try to grasp the world with the help of images. Our abstract science today grasps very little of the real world.

It is indeed the case that much of the legitimacy, the secrets of the world's existence, has been obscured in the consciousness of humanity by the misunderstandings that I discussed yesterday and the day before yesterday in relation to the conception of the polar opposites of Ormuzd and Ahriman. Above all, it is only through this that modern materialism has become possible, which fills humanity with the awareness that there are contradictions all around us that are being investigated by today's conventional science and from which the universe will gradually be able to be understood. A simple consideration can teach that in this way an understanding of the universe can never be possible. For just think back to some things that I explained here a few weeks ago and put them in the right perspective for yourself. Remember how those people who are considered to be natural scientists today actually only refer to the human being insofar as the human being is a corpse after his death. That which of the remaining natural laws, of the remaining natural processes, permeates the human being after he has become a corpse, can initially be explained according to the usual natural laws. But what lives in man between birth and death already resists these natural laws. And if we were to judge not according to prejudice but according to reality, we would have to say: Between birth and death, and actually from the time of his first embryonic development, man fights against that which is governed by natural laws as we understand them in our science today.

Take the surrounding nature and everything that physics, chemistry, physiology, biology and so on say about this nature today, visualize all that is said about nature and then think of man as he lives between birth and death, then you will say to yourself: This whole life is a struggle against the realm that is ruled by these natural laws. It is only because the human organization, as it were, wants to know nothing about these natural laws, fights them, that man is human between birth and death.

From this, however, you can already see that if human becoming is to be placed in the universe, in the cosmos, it is necessary to assume different laws, a different kind of becoming for the universe. Thus, with our present laws of nature, we present a world in which man, and even plants and animals, are not included. But today we want to consider only the human being in relation to the rest of nature. Man is not included in the nature that today's science dominates. Indeed, with every breath, man rebels against this nature, of which this science speaks.

Nevertheless, we can speak of the Cosmos, of the Universe, because man also comes forth from the bosom of this Cosmos, just as he stands before us as a physical human being. But then we must think of this cosmos as being of a different nature from what we have in mind when we speak in terms of today's science. We will be able to form a concept of what is actually meant by the above if we bring to mind the following fact, established by spiritual science.

Let us consider the moment when a person dies, whether young or old. The corpse remains behind. We can compare this process, and it is more than a comparison, with the sloughing of a snake or the shedding of the shell of a young bird. The corpse is shed, and what is shed is taken up by the laws of nature, which we have in mind with today's science, just as, for example, the snake skin is taken up by the outer laws of nature when it is shed and no longer follows the snake's laws of growth. That which becomes a corpse is taken up by the laws of the earth. But between birth and death, one has the human form, the human shape. This dissolves, it ceases to exist. In a sense, the corpse still has this shape, but it only has it in imitation, so to speak. It still imitates this shape. The shape of the corpse is no longer the same as the one we have during our life between birth and death. For it is characteristic of this shape that the person feels it, that the person can move with it; this shape has a certain sum of strength that unfolds when the person moves. All that is gone when only the corpse is still present. That which actually gives the corpse its shape has gone from the corpse, but that already disappears when the person has just died. The person does not take that with them. They take their etheric body with them for some time – we will ignore that for the time being – but in any case, they do not take with them what their physical form, their physical shape is. In a sense, he loses this physical form. To put it more precisely, if one were to follow the movements and activities of a person after he has left his body and passed through the gate of death, one would find different movements and impulses than those of the physical form.

So what is actually there in the physical form ceases to be visible to the outer eye when the person has passed through the gate of death. The corpse has only had this form, and it still retains it. It loses it little by little, it is no longer its own. Just as if you – if I may use a rough comparison – have a pot shape and put it over the dough of the cake: the cake then also has the shape, but it is not part of the pot shape, and you cannot say that the cake you then have has this shape from its own material; no, it has received it from the pot that was put over it. And just as the cake retains the shape of the pan when you remove the pan, so the corpse retains the shape of the human being when that shape is removed. But this form itself, which is actually the form with which we walk around, ceases when the human being passes through the gate of death. However, the fact that we have this form, that this form can develop out of the laws of the world, just as a crystal develops out of the laws of the world, is inherent in the laws of the world. So we may ask ourselves: What becomes of this form? And here spiritual scientific research gives us the answer: That which is spirit continues to nourish and sustain itself from the Hierarchy, which we call the Archai, the Primordial Foundations. So we can say: Something passes from the human form into the realm of the Archai.

It is indeed the case that the physical form we receive at birth and discard at death comes from the realm of the archai, the primal depths, the primal forces, that we actually have our physical form because we are enveloped by a spirit from the realm of the archai. We are immersed in a spirit that came from the realm of the archai, which in turn withdraws what it has lent us during our life.

You see, it is something else that makes you realize how you actually belong to the whole cosmos. It is already the case that, so to speak, the archai extend their feeler horns. If that is one of the archai, it extends its structure: this forms the human form, and only then is the human being inside. You can only imagine your existence within the cosmos correctly if you imagine yourself, so to speak, clothed in an outgrowth of the archai. If you now imagine that man, like me, has also dealt with this in these days - in the Lemurian period, as a being such as the earth man is, only emerging and only gradually taking on this form, then you get in what can be provided as a description, as I have given it in “Occult Science in Outline” of the transformation of the human form — just recall how I described it in the account of the Atlantean world — you get the description of what the archai actually do. You get a description of how the archai work from their realm down into the earthly realm, how they metamorphose the human form. This metamorphosis of the human form from the Lemurian period to the time when the human form will disappear from the earth is something that is constituted and shaped from the realm of the archai. And as the archai work on the human being in this way, they simultaneously bring forth that which is truly the spirit of the age. For this spirit of the age is intimately connected with the shaping of human beings, in that, as it were, their skin is given a certain form. The spirit of the age essentially resides in the very outermost sphere of human perception. And if one understands the working of these archai, then one also understands how not only human forms change, but also how the spirits of the age change in the course of earthly existence.

Now you know that in the order of the hierarchies behind the archai lie the spirits of form, the exusiai (see list on page 236). If you look up from the earthly existence of what constitutes the human being to its form, to what is inherent in the entire planet from its beginning to its end, then you will see something more comprehensive in terms of external cosmic law than that which already contains the human form. For, do we not have, when we describe the evolution of the earth, first an echo of the old Saturn time, we call this the polaric epoch; we have an echo of the old sun time, the hyperborean epoch, an echo of the old moon time, the lemurian epoch. Then comes the actual Earth time, the first Earth time, the Atlantean epoch, and now we live in the post-Atlantean epoch. Man has only just developed in his form. The Earth must have more comprehensive laws than those that express themselves in the part of the Earth's development in which man in his present form, or rather in the metamorphoses of his present form, is possible. We must look back to the first beginning of the Earth, when man had not yet attained his form, when he was still present as a spiritual-ethereal being, and we must look forward to that which will also yet happen on Earth, when, after a series of millennia, human beings will have disappeared from the Earth as physical beings. Then the physical earth will continue to exist for a time, yes, it will even be inhabited by people, but no longer in visible human forms, but as etheric beings.

If we take this whole shaping of the earth, including the human being, but going beyond the human being: if we embrace the laws, of which our present natural laws are really only the very smallest part, with the spiritual view, then we have in them that which belongs to the realm of the Exusiai. From the realm of the Exusiai the earthly has been formed in the same way as the human being has been formed from the realm of the elemental forces, the human being together with all that must be in the earth so that the human being can come into being at all. So that we can say: the earthly form passes, when it once dissolves, into the realm of the Exusiai.

If we now consider the second link in the human being, the human etheric body, it is also the case that we may not address it as our complete property at all, but just as the physical form actually belongs to the realm of the Archai and we are clothed in an outgrowth of the realm of the archai, so we are clothed in relation to our etheric body in an outgrowth of the realm of the archangels, the archangeloi. So that we can say: When we go through the gate of death, we still retain this etheric body for a short time. We know that it then dissolves, but its dissolution does not mean that it disappears into nothingness, but rather that it returns to the realm of the archangeloi. They, in turn, lay claim to it; they lower, as it were, a part of their being to the earthly human realm and thereby constitute the human etheric body for the duration of its life. We can therefore say: something passes from the human etheric body into the realm of the archangeloi.

And with regard to the astral body, it is certainly the case that there is a similar relationship to the realm of the Angeloi, the angels, as there is to the realm of the Archai with regard to the physical form and to the realm of the Archangeloi with regard to the etheric body. We do not have our astral body entirely of our own either. It is an evagination of the angelic beings. So that we can say: From the human astral body, something passes over into the realm of the Angeloi at death. We also have our astral body like a garment of our being from the realm of the Angeloi. So you see how, by having a physical human form, an etheric body, and an astral body, we are actually embedded in the realms of the next higher hierarchies. And by participating in the laws of the earth, by walking around on earth as human beings, by developing a will, by developing actions on earth, in short, by participating in the laws of the earth, we also participate in the realm of the exusiai, the spirits of form, the elohim.

But here a significant moment occurs. When you look at your physical form in the state in which you are asleep: when your body is in bed, it has its form; you will find this form again in the morning. This form is certainly not dissolved at all, and so one cannot say that the physical body is a corpse, that it is merely a cast like a pot, but the form is really there. So that the archai, by participating in this form, are constantly connected with what is present on earth as a physical being. Likewise, the archangeloi are connected with the human etheric body. But the situation is different with regard to the human astral body. This human astral body is by no means connected with the physical human form from the moment of falling asleep to the moment of waking up; this astral body is, so to speak, in a completely different environment from falling asleep to waking up than from waking up to falling asleep. And the point is that while the archaic principle is inevitably connected with the physical form from birth to death, and the archangelic principle with the etheric being, it is the case with the angelic principle, with the angel principle, that it must, so to speak, accompany the human being from one state to another and back again. This principle of the angeloi, this essentiality of the angeloi, must, as it were, accompany the path into the state of sleep and back again.

You see, a new element arises when we speak of the angelos. And in fact, it depends on the person themselves – on their attitude, on their inclination of their entire emotional world to the spiritual world – whether the angel accompanies them when they leave their physical body and etheric body to enter the state of sleep. It goes with children, but with a person who has reached a certain maturity, it actually depends on the person's disposition, on whether the person has an inner affinity with the angel in his soul. And if this affinity is not present, if the person believes only in the material, if the person harbors only thoughts of the material, the angel does not go with him.

Because if you imagine the fully developed human being (see illustration on page 234), the earth as the result of the exusiai (outer red), the human physical body as the result of the archai (inner red), the human etheric body as the result of the archangeloi (yellow), the human astral body as a result of the work of the angeloi (blue), if you can imagine all this, you can say: as long as the human being is awake, the angel is in the bosom of the archangels, the archai, the exusiai, in short, the higher spiritual beings. When a person leaves their physical body and etheric body, and if they leave with a materialistic attitude, then the angel would indeed deny its own realm, its affiliation with the archangels, the archai, the exusiai, if it were to go with them. You see, here we enter a realm in which human thinking is decisive for an important event, for an important fact within human life, for the fact of whether or not a person is present during the angel's visit in his sleep.

Today, we cannot say: Well, if angels exist, we do not need to believe in them when we are awake, because when we are asleep, they will take care of us. No, they do not go with us when they are denied during the day! This is something that leads very deeply into the secrets of human existence and at the same time shows you how a person's disposition is just as much a part of the whole cosmic order of things as, let us say, a person's blood circulation is a part of what external natural science overlooks or actually does not overlook.

Man himself, with his ego and the prospect of becoming an independent being, is then included in the whole. But man only acquired this sense of self in the course of his earthly existence. And he came to it slowly. And if we go back to ancient times, when there was the so-called instinctive clairvoyance of mankind, then people did not yet have this sense of self at all. When these ancient inhabitants of the earth had their special insights, these instinctive insights, then these were actually not their own insights, because this I was not yet awakened at all. It surrendered to what the angel thought, to what the archangel felt, to what the arche wanted. It lived in the bosom of these entities. Today we look back on the wonderful ancient wisdom. But it is not human wisdom at all, basically, but a wisdom that came to Earth through the Archai, Archangeloi, Angeloi, who clothed human beings and entered human souls through this ancient wisdom, which much higher beings actually possessed and appropriated before the Earth became Earth. And man must acquire his own wisdom with the help of his angel, to whom he should be connected in mind. We are now approaching this time. And now, in this period that has now begun, when man has awakened the ego more and more, man was, if he did not pull himself together through his own resolve, so to speak abandoned by what the angel, the archangel, thought in him.

But because man was abandoned by these angels, he only then really came into contact with earthly existence. And this coming into contact with earthly existence is what, on the one hand, makes man free, but it is also that which causes the necessity for man to now strive up out of his strength to that which makes the higher hierarchies possible, to live with man in his consciousness. We must strive to receive thoughts again that enable the angels to live with us. These are thoughts that we can only receive through the imagination of spiritual science. And when we again orient our whole feeling towards the world through receiving such thoughts, then we can again reach up into the realm of the archangeloi. Now, when a person wakes up and returns to their physical body, they are in danger of not even realizing that they have an etheric body and that the substance of the archangeloi rules in this etheric body. They must first learn this again. And they must learn that the primal forces, the archai, rule in their physical form. He must learn to understand the moment of falling asleep and the moment of waking up.

For man came out of the realm of the higher hierarchies by advancing to his ego, by experiencing this ego. He became an independent being. But as a result, he entered into another realm, the realm of Ahriman. The I goes, and now especially in an awakened state, into the realm of Ahriman.

The earthly form enters the realm of the Exusiai
Something passes from the human form into the realm of the Archai
Something passes from the human etheric body into the realm of the Archangeloi
Something passes from the human astral body into the realm of the Angeloi
The I goes into the realm of Ahriman (Maja of Ahriman).

The danger of falling into the realm of Ahriman was most acute around 333 BC, before the Mystery of Golgotha. This is the time when people began to rely on mere intellect and mere logic. Then the Mystery of Golgotha occurred and soon took root in humanity. And from the year 333 after the Mystery of Golgotha, the time began when man must consciously strive into the realm of the higher hierarchies.

Admittedly, because of the onset of intellectualism in the 15th century, he has not yet risen again from the realm of Ahriman. But by living in the intellect, and not in reality, he actually lives in the image, he lives in maya. And that is his good fortune. He does not live in the real realm of Ahriman, but in the maya of Ahriman, in mere appearance, in the sense in which I have explained this in recent days. Through this he can in turn turn back. But he can only do so out of freedom. Because it is Maya, we live in images; the whole intellectualistic culture is only an image. Since that time, since 333 BC, it has been placed in the freedom of man to strive upwards. The Catholic Church tried hard to prevent this; it must finally be overcome in this direction. Man must strive upwards to the spiritual worlds.

333 BC
333 AD
= 666

If you add these two numbers together, you get 666. That is the “number of the beast”, where man was most exposed to really sinking into the realm of the animals. But of course he remains exposed to it, even after the year 333, when he, after the Maya of Ahriman has occurred, does not strive upwards. So it is a matter of the fact that by sailing into the realm of Ahriman as far as its Maja, we have thereby become free beings. No providence, no world wisdom could withhold from us sailing into the realm of Ahriman, otherwise it would have left us unfree.

But consider, it is one thing for man to acquire a spiritual attitude and thereby keep his astral body connected to the Angelos when he is asleep, but quite another for man to acquire no spiritual attitude, in which case the Angelos does not accompany the sleeping person, for then man brings with him from sleep that which is the inspiration of Ahriman. And it is indeed the case that in the present epoch man's whole materialistic way of thinking, his whole being filled with materialistic thoughts, is emerging with ever greater rapidity from the sleeping state of man. Man can protect himself against the fact that he again and again brings with him from his sleep that which condemns him to materialism, that is, to being connected with the earth, to becoming matter, to mortality in his soul; he can only prevent it by permeating himself with the attitude that fills him when he absorbs spiritual-scientific concepts. The state of sleep is therefore in itself something that slowly brings about materialism. But Ahriman also makes other efforts to distance man from his angel, and these conditions are becoming more and more frequent. In 1914 they were particularly bad, where people were numbed by Ahrimanic forces, where their consciousness, their straight consciousness, was taken from them, so that they came into states where the angel was not present and where therefore the Ahrimanic influences became great. That was why I told so many people in 1914: one should not believe that, for example, the correct view of the origin of the war in 1914 could ever be seen from external documents. In the past, something could be discovered from the documents in the archives. What happened this time happened more spiritually, from the spiritual world, and a large part of those people who were involved at the time did not do so with their full consciousness, but were led over by Ahrimanic forces into a paralysis of consciousness, where the realm of the Angeloi did not participate. If we want to understand our time, we must look at the influence of the spiritual world in this time. This is absolutely necessary.

But there are many other ways in which we are striving today, which come from Ahrimanic sources, to detach people, so to speak, from their connection with the realm of the Angeloi, Archangeloi, Archai, Exusiai and so on, to draw people to the Ahrimanic, to draw the whole of culture to the Ahrimanic. Just think how often one hears today – I have said this over and over again, mentioned it for many years – when someone has once again told a lie, a whopper of a lie: But he believed what he said, he said it to the best of his knowledge and belief. — Yes, that changes just as little about the objective fact as it changes something when you stick your finger in the flame to the best of your knowledge and belief; no providence will help you that you do not burn your finger when you stick it in to the best of your knowledge and belief. In the cosmic context, invoking one's best knowledge and conscience is of little help either – and it would be sad if it were otherwise. Man does not have the freedom to tell untruths out of best knowledge and conscience, but man has the obligation to take care that what he says is true. He must stand in such a relationship to the world that what he entertains as thoughts is born out of the world, and does not live in him alone, cut off from the world. If what one says to the best of one's knowledge and belief is not true, one can only realize it when one says it, in isolation from the world. For if anyone writes: There is a group in the world that has Luciferic characteristics above and Ahrimanic traits below. And when others claim, as they repeatedly do, that he has said it to the best of his knowledge and belief, this means that through such an attitude Ahriman is declared to be the ruler of the world. For the one who makes such an assertion has the obligation to convince himself whether or not what he says is true! And it is an Ahrimanic influence when even jurisprudence has been taken over by it today, when one does not strictly prosecute someone who has been accused of telling a lie, and says that he did it in good faith, in this or that good faith. This good faith is something that is precisely the Ahrimanic seduction and temptation in the worst sense. There is basically no word more tempting and seductive than this one of good faith. Because this good faith is the lazy person's friend for the most indolent of humanity, who does not feel the obligation, when asserting something, to first convince themselves whether it is true or not, whether something corresponds to the facts or not.

And anyone who seriously wants to fight against the spread of Ahriman, to fight in a concrete way, must fight against this: Something has been said in good faith - must be fought against in the first place; for by invoking good faith, man cuts himself off from the objective world context. That which lives in us in such a way that we consider ourselves authorized to assert it must also agree with the world context; it must not merely correspond to us; for whatever else is in the external world is abandoned by angels, is at the mercy of Ahriman. And all that is asserted as untruth in good faith is something that most powerfully drives people into the Ahrimanic, that draws them into the Ahrimanic with a strong rope. And the appeal to good faith in the case of untruths is today the best means of delivering world civilization into the hands of the Ahrimanic entity.

You see, if you look into what actually constitutes the world, then you have to understand something like this. But you don't just have to fantasize in generalities like the mere nebulous mysticism of angels, archangels, archai and so on, and stick to theories. You have to go to the world where it is concrete. For it is indeed the case that people lose the support of the world of the angels by lying down on the lazy bed of good faith for that which they have not tested and which they nevertheless assert.

These things show how what flows out as an attitude is connected with real life, with directly real life, and how it permeates us with spiritual scientific truths and insights. And these spiritual scientific truths and insights must send their power down into the details of life.

It is precisely this that makes many people so angry about what spiritual science is: that spiritual science is not just another theory like the other worldviews, but that it is something living, that it demands of people, above all, to overcome such laziness - laziness in both senses of the word - as this, which lies in asserting good faith when representing untruth. People do not like this, and excuses are rife everywhere: so-and-so claimed something in good faith. As a result, our science, especially historical science, is thoroughly corrupted. For you can easily imagine that such people, who go before the world with mere assertions of the caliber I have told you about, do not deserve any credence, even if they claim anything else, if they for example, somehow represent external science; then one must first check whether he has copied it from someone else who still belonged to the better generation, where one still felt inwardly obliged to what one wrote. And when you see how people today officially imitate these Frohnmeyers, then you will see how great the trust in official science and its representatives can be! But it is most important that these things are looked into. And one would very much wish for a following for spiritual science that would be truly imbued with the fact that today a serious commitment is needed to insights that will bring about a strong change in the world. Because today it does not work with small things.

This is what one would like to see: that Anthroposophy could acquire an enthusiastic following that would be passionate about realizing it. Over in the building, I mentioned that today, from the side where the lies can be counted by the dozens, a new, sensational, that is, scandalous, brochure is being announced. These people are at work. Why? Because out of their bad feelings of the soul they can feel strongly enthusiastic. They can lie enthusiastically. We must get used to being able to advocate the truth with equal enthusiasm, otherwise we will not be able to advance with civilization, my dear friends!

Anyone who looks around the world today must be clear about the fact that the path back to the hierarchies must be seriously sought, out of the Ahrimanic embrace. But this means that we have to look at the details. Time and again, when some nefarious opponent comes along and throws this or that into the world, even our own followers still come and say: We still have to examine whether this or that was done out of this or that weakness. In the Anthroposophical Society, unfortunately, there is always a yearning to accuse those who speak the truth much more than to accuse opponents who would like to trample all truth into the mud from the depths of their souls. As long as it is still the custom in the Anthroposophical Society itself to repeatedly have compassion for the lie, we will not move forward.

It must be said again and again from time to time that we must recognize the lie as a lie; for it is into the lie that Ahriman slips, and it is mostly the lie that, when it has been told, refers to good faith, to the best of one's knowledge and belief. I have given you enough examples where this good faith, this best knowledge and conscience, is invoked. But examine the facts and see this Ahrimanic influence of so-called good faith, which even plays a constant role in our jurisprudence, so that one can say that humanity has been seized by Ahriman even in jurisprudence. These are the things that must be seriously considered. If the Anthroposophical Society is to be what it wants to be, then it must be imbued with a fervent sense of truth, because today that is identical with a fervent sense of humanity's progress. Everything else is only filled with the will that leads into the forces of decline and drives ever further into them.

What I am saying today is not just another of those truisms, but something that individual people need to know, because the signs of the times demand it.

We now have to continue our study of the relationship between man and the world. And to link up what I have to say in the next few days with what I have already said recently, I should like to begin by calling attention to a theme which I treated some time ago—I mean the anthroposophical teaching about the senses.¹

I said a long time ago, and I am always repeating it, that orthodox science takes into consideration only those senses for which obvious organs exist, such as the organs of sight, of hearing, and so on. This way of looking at the matter is not satisfactory, because the province of sight, for example, is strictly delimited within the total range of our experiences, and so, equally, is, let us say, the perception of the ego of another man, or the perception of the meaning of words. To-day, when everything is in a way turned upside down, it has even become customary to say that when we are face to face with another ego, what we see first is the human form; we know that we ourselves have such a form, that in us this form harbours an ego, and so we conclude that there is also an ego in this other human form which resembles our own. In drawing such a conclusion there is not the slightest real consciousness of what lies behind the wholly direct perception of the other ego. Such an inference is meaningless. For just as we stand before the outer world and take in a certain part of it directly with our sense of sight, so, in exactly the same way, the other ego penetrates directly into the sphere of our experience. We must ascribe to ourselves an ego-sense, just as we do a sense of sight. At the same time we must be quite clear that this ego-sense is something quite other than the development of consciousness of our own ego. Becoming conscious of one's own ego is not actually a perception; it is a completely different process from the process which takes place when we perceive another ego.

In the same way, listening to words and becoming aware of a meaning in them is something quite different from hearing mere tone, mere sound. Although to begin with it is more difficult to point to an organ for the word-sense than it is to relate the ear to the sense of sound, nevertheless anyone who can really analyse the whole field of our experience becomes aware that within this field we have to make a distinction between the sense that has to do with musical and vocal sound and the sense for words.

Further, it is again something quite different to perceive the thought of another within his words, within the structure and relationship of his words; and here again we have to distinguish between the perception of his thought and our own thought. It is only because of the superficial way in which soul-phenomena are studied to-day that no distinction is made between the thought which we unfold as the inner activity of our own soul-life, and the activity which we direct outwards in perceiving another person's thought. Of course, when we have perceived the thought of another, we ourselves must think in order to understand his thought, in order to bring it into connection with other thoughts which we ourselves have fostered. But our own thinking is something quite other than the perception of the thought of another person.

When we analyse the whole range of our experience into provinces which are really quite distinct from one another and yet have a certain relationship, so that we can call them all senses, we get the twelve senses of man which I have often enumerated. The physiological or psychological treatment of the senses is one of the weakest chapters in modern science, for it really only generalises about them.

Within the range of the senses, the sense of hearing, for example, is of course radically different from the sense of sight or the sense of taste. And having come to a clear conception of the sense of hearing or of the sense of sight, we then have to recognise a word-sense, a sense of thought and an ego-sense. Most of the concepts current to-day in scientific treatises on the senses are actually taken from the sense of touch. And our philosophy has for some time been wont to base a whole theory of knowledge on this, a theory which actually consists of nothing but a transference of certain perceptions proper to the sense of touch to the whole sphere of capacity for sense-perception.

Now when we really analyse the whole range of those external experiences of which we become aware in the same way as we become aware, let us say, of the experiences of sight or touch or warmth, we get twelve senses, clearly distinguishable one from another. On earlier occasions I have enumerated them as follows: First, the ego-sense (see diagram, at end) which, as I have said, is to be distinguished from the consciousness of our own ego. By the ego-sense we mean nothing more than the capacity to perceive the ego of another man. The second sense is the sense of thought, the third the word-sense, the fourth the sense of hearing, the fifth the sense of warmth, the sixth the sense of sight, the seventh the sense of taste, the eighth the sense of smell, the ninth the sense of balance. Anyone who is able to make distinctions in the realm of the senses knows that, just as there is a clearly defined realm of sight, so there is a clearly defined realm from which we receive simply a sensation of standing as man in a certain state of balance. Without a sense to convey this state of standing balanced, or of being poised, or of dancing in balance, we should be entirely unable to develop full consciousness. Next comes the sense of movement. This is the perception of whether we are at rest or in movement. We must experience this within ourselves, just as we experience the sense of sight. The eleventh sense is the sense of life, and the twelfth the sense of touch.

The senses in this group here (see diagram) can be clearly distinguished one from another, and at the same time we can discover what they have in common when we perceive through them. It is our cognitive intercourse with the external world that this group of senses conveys to us in very varying ways. First, we have four senses which unite us with the outer world beyond any doubt. They are the ego-sense, the sense of thought, the word-sense and the sense of hearing. You will unhesitatingly recognise that when we perceive the ego of another person, we are with our entire experience in the outer world, as also when we perceive the thoughts or words of another. As regards the sense of hearing it is not quite so obvious; but that is only because people have taken an abstract view of the matter, and have diffused over the whole of the senses the colouring of a common concept, a concept of what sense-life is supposed to be, and do not consider what is specific in each individual sense. Of course, one cannot apply external experiment to one's ideas upon these matters, but one has to be capable of an inner feeling for these experiences.

Customary thinking overlooks the fact that hearing, since its physical medium is the air in movement, takes us straight into the outer world. And you have only to consider how very external our sense of hearing actually is, compared with the whole of our organic experience, to come to the conclusion that a distinction must be made between the sense of hearing and the sense of sight. In the case of the sense of sight we realise at once, simply by observing its organ, the eye, how what is conveyed by this sense is to a great extent an inner process; it is at least relatively an inner process. When we sleep we close our eyes; we do not shut our ears. Such seemingly simple, trivial facts point to something of deep significance for the whole of human life. And though when we go to sleep we have to shut off our inner senses, because during sleep we must not perceive through sight, yet we are not obliged to close our ears, because the ear lives in the outer world in a totally different way from the eye. The eye is much more a component of our inner life; the sense of sight is directed much more inwards than is the sense of hearing—I am not talking about the apprehension of what is heard; that is something quite different. The apprehension which lies behind the experience of music is something other than the actual process of hearing.

Now these senses, which in essentials form a link between the outer and inner, are specifically outer senses (see diagram). The next four senses, the senses of warmth, sight, taste and smell, are so to say on the border between outer and inner; they are both outer and inner experiences. Just try to think of all the experiences that are conveyed to you by any one of these senses, and you will see how, whilst in them all there is an experience lived in common with the outer world, there is at the same time an experience within yourself. If you drink an acid, and thus call into play your sense of taste, you have undoubtedly an inner experience with the acid, but you have also, on the other hand, an experience that is directed outwards, that can be compared with the experience of another man's ego or of the word. But it would be very bad if in the same way a subjective, inner experience were to be involved in listening to words. Just think, you make a wry face when you drink vinegar; that shows quite clearly that along with the outer experience you have an inner one; the outer and inner experiences merge into one another. If the same thing were to happen in the case of words, if, for example, someone were to make a speech, and you had to experience it inwardly in the way you do when you drink vinegar or wine or something of that sort, then you would certainly never be objectively clear about the man's words, about what he says to you. Just as in drinking vinegar you have an unpleasant experience and in drinking wine a pleasant one, so in the same way you would colour an external experience. You must not colour the external experience when you perceive the words of another. If you see things in the right light, that is just where morality comes in. For there are men—this is especially true as regards the ego-sense, but it also applies to the sense of thought—who are so firmly fixed in their middle senses, in the senses of warmth, sight, taste and smell, that they judge others, or the thoughts of others, in accordance with these senses. Then they do not hear the thoughts of the other men at all, but perceive them in the same way that they perceive wine or vinegar or any other food or drink.

Here we see how something of a moral nature is the outcome of a quite amoral manner of observation. Let us take a man in whom the sense of hearing, and even more the word-sense, the sense of thought and the ego-sense, are poorly developed. Such a man lives as it were without head; he uses his head-senses in the same way as he uses those of a more animal tendency. The animal is unable to perceive objectively in the way that, through the senses of warmth, sight, taste and smell, the man can perceive objective-subjectively. The animal smells; as you may well imagine, it can only in the very slightest degree make objective what it encounters in the sense of smell ... the experience is in a high degree a subjective one. Now all men, of course, have in addition the sense of hearing, the word-sense, the thought-sense and the ego-sense; but those whose whole organisation tends more towards the senses of warmth and sight, still more towards those of taste or even of smell, change everything around them according to their subjective experiences of taste and smell. Such things are to be seen every day. If you want an example, you can see it in the latest pamphlet by X. He is not in the least able to grasp the words or thoughts of another. He seizes hold of everything as if he were drinking wine or vinegar or eating some kind of food. Everything becomes subjective experience. To reduce the higher senses to the character of the lower ones is immoral. It is quite possible to bring the moral into connection with our whole world-conception, whereas at the present time the fact that men do not know how to build a bridge between what they call natural law and what they call morality, acts as a destructive influence undermining our entire civilisation.

When we come to the next four senses, to the sense of balance, the sense of movement, the sense of life and the sense of touch, we come to the specifically inner senses. For, you see, what the sense of balance conveys to us is our own state of balance; what the sense of movement conveys to us is the state of movement in which we ourselves are. Our sense of life is that general perception of how our organs are functioning, of whether they are promoting life or obstructing it. In the case of the sense of touch, it is possible to be deceived; nevertheless, when you touch something, the experience you have is an inner experience. You do not feel this chalk; roughly speaking, what you feel is the impact of the chalk on your skin ... the process can of course be characterised more exactly. In the sense of touch, as in the experience of no other sense in the same way, the experience lies in the reaction of your own inner being to an external process.

But now this last group of senses is modified by something else. You must recall something I said here a few weeks ago.² Let us consider the human being in relation to what he perceives through these last four senses. Although we perceive our own movement, our own balance, in a decidedly subjective manner, this movement and this balance are nevertheless quite objective processes, for physically speaking it is a matter of indifference whether it is a block of wood that is moved, or a man; whether it is a block of wood in balance or a man. In the external physical world a man in movement is exactly the same thing to observe as a block of wood; and similarly with regard to balance. And if you take the sense of life—the same thing applies. Our sense of life conveys to us processes that are quite objective. Imagine a process in a retort: it takes its course according to certain laws; it can be described quite objectively. What the sense of life perceives is such a process, a process which takes place inwardly. If this process is in order, as a purely objective process, this is conveyed to you by the sense of life; if it is not in order, the sense of life conveys this to you also. Even though the process is confined within your skin, the sense of life transmits it to you. To sum up, an objective process is something which has absolutely no specific connection with the content of your soul-life. And the same thing applies to your sense of touch. When we touch something, there is always a change in our whole organic structure. Our reaction is an organic change within us. Thus we have actually something objective in what is brought about through these four senses, something that so places us as human beings in the world that we are like objective beings who can also be seen in the external sense-world.

Thus we may say that these are pronounced inner senses; but what we perceive through them in ourselves is exactly the same as what we perceive in the world outside us. In short, whether we set in motion a log of wood, or whether the human being is in external motion, it makes no difference to the physical course of the process. The sense of movement is only there in order that what is taking place in the outer world may also come to our subjective consciousness.

Thus you see that the truly subjective senses are the senses which are specifically external; it is they which have the task of assimilating into our humanity what is perceived externally through them. The middle group of senses shows an interplay between the outer and the inner world. And through the last group a specific experience of what we are as part of the world-not-ourselves is conveyed to us.

We could carry this study much further; we should then discover many of the distinctive qualities of this sense or that. We only have to become accustomed to the idea that the treatment of the senses must not be limited to describing them according to their more obvious organs, but that we must analyse them according to their field of experience. It is by no means correct, for instance, that no specific organ exists for the word-sense; only its field has not been discovered by the materialistic physiology of to-day. Or take the sense of thought—that too is there, but has not been explored as has, let us say, the sense of sight.

When we consider man in this way, it cannot fail to be borne in upon us that what we usually call soul-life is bound up with what we may call the higher senses. If we want to encompass the content of what we call soul-life, we can scarcely go further than from the ego-sense to the sense of sight. If you think of all that you have through the ego-sense, the sense of thought, the word-sense, the sense of hearing, the sense of warmth and the sense of sight, you have practically the whole range of what we call soul-life. Something of the characteristics of the specifically outer senses still enters a little into the sense of warmth, upon which our soul-life is much more dependent than we usually think. And of course the sense of sight has a very wide significance for our whole soul-life. But with the senses of taste and smell we are already entering into the animal realm, and with the senses of balance, movement and life and so on, we plunge completely into our bodily nature. These senses we perceive altogether inwardly.

If we want to show this diagrammatically, we should have to show it like this (see diagram). We draw a circle around the upper region; and there in this upper sphere lies our true inner life. Without these external senses, this inner life could not exist. What sort of men should we be if we had no other egos near us, if we were never to perceive words and thoughts? Just imagine! On the other hand, the senses from taste downwards (see diagram B) perceive in an inward direction, transmit primarily inward processes, but processes which become progressively more obscure. Of course, a man must have a clear perception of his own balance otherwise he would become giddy and collapse. To fall into a faint is the same thing for the sense of balance as blindness is for the eyes. But now what these other senses mediate becomes vague and confused. The sense of taste still develops to some extent on the surface. There we do have a clear consciousness of it. But although our whole body tastes (with the exception of the limb-system, but actually even that too), very few men are able to detect the taste of foods in the stomach, because civilisation, or culture, or refinement of taste has not developed so far in that direction. Very few men indeed can still detect the taste of the various foodstuffs in their stomachs. You do still taste them in some of the other organs, but once the foodstuffs are in the stomach, then for most men it is all one what they are—although unconsciously the sense of taste does very clearly continue throughout the whole digestive tract. The entire man tastes what he eats, but the sensation very quickly dies down when what has been eaten has been given over to the body.

The entire man develops throughout his organism the sense of smell, the passive relationship to aromatic bodies. This sense again is only concentrated at the very surface, whereas actually the whole man is taken hold of by the scent of a flower or by any other aromatic substance. When we know that the senses of taste and smell permeate the entire man, we know too what is involved in the experience of tasting or smelling, how the experience is continued further inwards; and when one knows what it is to taste, for instance, one abandons altogether the materialistic conception. And if one is clear that this process of tasting goes through the entire organism, one is no longer inclined to describe the further process of digestion purely from the chemical point of view, as is done by the materialistic science of to-day.

On the other hand, it cannot be gainsaid that there is an immense difference between what I have shown in the diagram as yellow and what I have shown as red (It has not been practicable to produce the diagram in colour.) There is an immense difference between the content of what we have in our soul-life through the ego-sense, word-sense and so on, and the experiences we have through taste, smell, movement, life-sense and so on. And you will understand this difference best if you make clear to yourselves how you receive what you experience in yourselves when you listen, let us say, to the words of another man, or to a musical sound. What you then experience in yourselves is of no significance for the outer process. What difference does it make, to the bell that you are listening to it? The only connection between your inner experience and the process that takes place in the bell is that you are listening to it.

You cannot say the same thing when you consider the objective process in tasting or smelling, or even in touching. There you have to do with a world-process. You cannot separate what goes on in your organism from what takes place in your soul. You cannot say in this case, as in the case of the ringing bell, “What difference does it make to the bell whether I listen to it?” You cannot say, “When I drink vinegar, what has the process which takes place on my tongue to do with what I experience?” That you cannot say. There, an inner connection does obtain; there the objective and the subjective processes are one.

The sins committed by modern physiology in this sphere are well-nigh incredible, when one considers that such a process as tasting is placed in a similar relationship to the soul as that of seeing or hearing. And there are philosophical treatises which speak in a purely general way of sensible qualities and their relation to the soul. Locke, and even Kant, speak generally of a relationship of the outer sense-world to human subjectivity, whereas for all that is shown in our diagram from the sense of sight upwards, we have to do with something quite different from all that the diagram shows from the sense of sight downwards. It is impossible to apply one single doctrine to both these spheres. And it is because men have done so that, from the time of Hume or Locke or even earlier, this great confusion has arisen in the theory of knowledge which has rendered modern conceptions barren right into the sphere of physiology. For one cannot approach the real nature of processes if one thus pursues preconceived ideas without an unprejudiced observation of things.

When we picture the human being in this way, we have to understand that in the one direction we have obviously a life directed inwards, a sphere in which we live for ourselves, related to the outer world merely in perceiving it; in the other direction, of course, we also perceive—but we enter into the world by what we perceive. In short, we may say: What takes place on my tongue when I taste is an entirely objective process in me; when this process goes on in me, it is a world-process that is taking place. But I cannot say that what arises in me as a picture through the sense of sight is a world-process. Were it not to happen, the whole world would remain as it is. The difference between the upper and the lower man must always be borne in mind. Unless we bear this difference in mind we cannot get any further in certain directions.

Now let us consider mathematical truths, the truths of geometry. A superficial observer would say: Oh yes, of course man gets his mathematics out of his head, or from somewhere or other (ideas on the subject are not very precise). But it is not so. Mathematics derives from an altogether different sphere. And if you study the human being, you will get to know the sphere from which mathematics comes. It is from the sense of movement and the sense of balance. It is from such depths that mathematical thought comes, depths to which we no longer penetrate with our ordinary soul-life. What enables us to develop mathematics lives at a deeper level than our ordinary soul-life. And thus we see that mathematics is really rooted in that part of us which is at the same time cosmic. In fact, we are only really subjective in what lies here (see diagram) from the sense of sight upwards. In respect of what lies down there we are like logs, as much so as the rest of the outer world. Hence we can never say that geometry, for instance, has anything of a subjective nature in it, for it originates from that in us wherein we ourselves are objective. It is concerned with the very same space which we measure when we walk, and which our movements communicate to us—the very same space which, when we have elicited it from ourselves in pictorial form, we then proceed to apply to what we see. Nor can there be any question of describing space as in any way subjective, for it does not come from the sphere whence the subjective arises.

Such a way of looking at things as I am now putting before you is poles apart from Kantianism, because Kantianism does not recognise the radical distinction between these two spheres of human life. Followers of Kant do not know that space cannot be subjective, because it arises from that sphere in man which is in itself objective, from that sphere to which we relate ourselves as objects. We are connected with this sphere in a different way from the way in which we are related to the world outside us; but it is nevertheless genuine outer world, especially each night, for while we are asleep we withdraw from it with our subjectivity, our ego and our astral body.

It is essential to understand that to assemble an immense number of external facts for what purports to be science and is intended to promote culture is useless if its thought is full of confused ideas, if this science lacks clear concepts about the most important things. And if the forces of decadence are to be checked and the forces of renewal, of progress, furthered, the essential task which confronts us is to understand the absolute necessity of reaching clear ideas, ideas that are not hazy but clear-cut. We must be absolutely clear that it is useless to proceed from concepts and definitions, but that what is needed is the unprejudiced observation of the field in which the facts lie.

For example, no one is entitled to delimit the sphere of sight as a sense-sphere, if he does not at the same time distinguish the sphere of word-perception as a similar sphere. Only try to organise the sphere of total experience as I have often done, and you will see that it is not permissible to say: We have eyes, therefore we have a sense of sight and we are studying it. But you will have to say: Of course there must be a reason for the fact that sight has a physical-sensible organ of so specific a nature, but this does not justify us in restricting the range of the senses to those which have clearly perceptible physical organs. If we do that it will be a very long time before we shall reach any higher conception; we shall meet only what happens in everyday life. The important thing is really to distinguish between what is subjective in man, what is his inner soul-life, and the sphere wherein he is actually asleep. There, man is a cosmic being in relation to all that is conveyed by his senses. In that sphere he is a cosmic being. In your ordinary soul-life you know nothing of what happens when you move your arm—not at least without a faculty of higher vision. That movement is a will-activity. It is a process which lies as much outside you as any other external process, notwithstanding the fact that it is so intimately connected with you. On the other hand, there can be no idea, no mental image, in which we are not ourselves present with our consciousness. Thus when you distinguish these three spheres, you find something else as well. In all that your ego-sense, your thought-sense, your word-sense, your sense of hearing convey to you, thereby constituting your soul-life, you receive what is predominantly associated with the idea.

In the same way, everything connected with the senses of warmth, sight, taste and smell has to do with feeling. That is not quite obvious with regard to one of these senses, the sense of sight. It is quite obvious with regard to taste, smell and warmth, but if you look into the matter closely you will find that it is also true of sight.

In contrast with this, all that has to do with the senses of balance, movement, life, and even with the sense of touch (although that is not so easy to see, because the sense of touch retires within us) is connected with the will. In human life, everything is connected, and yet everything is metamorphosed. I have tried to-day to summarise for you what I have treated at length on various occasions. And tomorrow and the day after we will carry our study to a conclusion.

• 1. Die Zwolf Sinne des Menschen in ihrer Beziehung zu Imagination, Inspiration und Intuition, 8th Aug., 1920. (Translation not yet published.)
• 2. Lecture V of Irdische und kosmische Gesetzmassigkeiten, 3rd July, 1921. (Translation not yet published.)