The Rudolf Steiner Archive

This article was written during 1919. In the Collected edition of Rudolf Steiner's works, the volume containing the German texts is entitled, Der Goetheanumgedanke Inmitten der Kulturkrisis der Gegenwart. Gesammelte Aufsaetze aus der Wochenschrift “Das Goetheanum” 1921 – 1925 (Vol. 36 in the Bibliographic Survey, 1961). Published in Anthroposophy: A Quarterly Review of Spiritual Scienceby kind permission of Frau Marie Steiner, from Das Goetheanum, July 23rd, 1922.

People talk of the ‘spirit of a language,’ but it could hardly be said that there are many at the present day for whom the conception, so expressed, presents any very clear picture to the mind's eye. What they mean when they use these words, are general characteristic peculiarities in the formation of words and sounds, in the turn of sentences and the handling of imagery. Whatever ‘spirituality’ there may be exists in their minds alone and never goes beyond abstractions. As for anything worthy of the name of ‘Spirit’—they never get so far as that.

There are, however, two ways we can take to find the ‘Spirit’ of language to-day in all its living force. One of these ways is discovered by the soul which pushes on beyond mere conceptual thinking to that seeing which reveals the life and being of things. This kind of sight is an inner experience, an inward realisation of a spiritual actuality which must not be confounded with any vague, mystic sensation of a general ‘something.’ It is an actuality that contains nothing sensibly perceptible, but is no less ‘substantial’ in the spiritual sense.

In this kind of sight the seer travels far away from anything that can be expressed in language. What he sees cannot directly find its way to the lips. He clutches at words and has at once the feeling that the substance of his vision is changed. And—if he is bent on telling others about it—now begins his battle with the language. There is no possible form of speech that he does not press into his service to make a picture of what he has seen. Chimes and reminiscences of sounds, turns and twists of phrasing—he leaves nothing unexplored within the realms of the sayable. It is a hard inner struggle. And finally he has to say to himself: ‘This language is obstinate and has a will of its own. It says every conceivable thing in its own fashion. You will have to “give in” to it and humour it if you want it to accept your observations and receive them into itself.’ When we come to mould in speech what we have seen in spirit, then we find that we are dealing, not with a mass of soft wax that allows itself to be modeled into any form, but that we have to do with a living Spirit—the Spirit of language, the ‘Speech-Spirit.’

And, if it is honestly fought out in this manner, the battle may end excellently, indeed quite delightfully. For there comes a moment when we feel: ‘The Spirit of the language has laid hold of what I saw, has taken it up!’ The very words and turns of phrase in themselves take on something of a spiritual nature. They cease to be mere signs of what they usually ‘signify’ and slip into the very form of the thing seen. And then begins something like living intercourse with the Spirit of the language. The language takes on a personal quality. We feel that we can, as it were, discuss things with it, come to terms with it, as we should with another human being.

That is one way by which we may begin to feel the Spirit of language as a living being. We come to the second way, as a rule, by going through the first. But this is not necessary and we can quite well take it independently. We are well on this second path when we realise the original, concrete significance of words and idioms that have come in the present day to have a merely abstract character, and feel them in all their first, fresh, visual meaning. We speak to-day, for instance, of an ‘inborn conviction,’ and say also that a conviction is ‘born in upon’ us. When we say in the present day, ‘I have an inborn conviction,’ we feel that the soul is already in the position of having laboured through to the inner verification of a thing. We have already learnt to feel ourselves detached from and ‘outside’ words.

But if we feel our way back into the word again, there rises up, as a similar process on different planes, the bringing-to-birth in the body and the bringing-to-birth in the soul. We have visibly before us what actually goes on in the soul when a conviction is ‘born in’ upon it. Take another instance. We say of a person who is affable and obliging, that he is ready to ‘fall in’ with others. Such expressions open up a wealth of inner life. A person who is prone to falling loses his balance, takes leave of his consciousness. And one who is ready to ‘fall in’ with others lets himself go for the time being, sinks his own consciousness in that of the other. He goes through inwardly, something not altogether remote from what is meant by ‘falling down in a faint.’

If we have a healthy sense for such things, if we feel them in a genuine, matter-of-fact way and are not merely playing a clever game with words or trying to find ingenious arguments for debatable theories, then we are driven finally to admit to ourselves that in the formation of language there does dwell Intelligence, Reason, Spirit. It is not a Spirit that has been put there first by man's consciousness, but a Spirit that works in the subconsciousness and that man finds already there before him in the language as he learns it. And by this road man can really come to understand how their own spirit is a creation of the Spirit of language, of the ‘Speech-Spirit.’

On this road, the necessary conditions for getting to the Speech-Spirit are all there. The results of modern research contain everything requisite. And a great deal indeed has already been done. What is needed now is the conscious construction of a psychological science of language.

It is, however, not so much our concern here to point out whatever may be needed in this direction, as to indicate things that have a practical bearing on life. Anyone who considers such facts as the above and looks at them all round, must come to recognise that deeply hidden in language there is something that leads out and beyond it to something higher, something that is over language—to the Spirit itself. And this Spirit is not such that in the manifold languages it too can be manifold. It lives within them all as a single unity.

This spiritual unity amongst the languages is lost when they shed their first native, elemental vitality and are seized by the spirit of abstraction. Then comes the time when a man in speaking no longer has within him the Spirit, but only the verbal clothing of the Spirit. It is quite a different matter for a man's soul whether, in using such expressions as the above, he feels within him the picture of what actually takes place between two people when one, let us say, ‘falls in’ with the other—or whether he only attaches to the phrase a conventional, abstract notion of the relation between them.

The more directly abstract men's sense of language becomes, the more their souls become cut off from one another. Whatever is abstract is peculiar to the individual. He elaborates it for himself and lives in it as in something identified with his own private ego. This element of abstractedness, it is true, is only perfectly to be achieved in the world of concepts; but to some degree a very near approach to it has been made in words and phrases as actually sensed and used, especially in the languages of civilised nations.

But in the age in which we are now living, in face of all that tends towards the disseverance of men and peoples, every bond that links them together must be consciously fostered. For even between men who speak different tongues, that which divides them falls away when each sees and feels the visible reality imaged in his own form of speech. To awaken the slumbering ‘Speech-Spirit’ in each language should be an important element in all social education.

Anyone who turns his mind to such matters must find how much the prosecution of any movement—of what people to-day call social movements—depends on watching the living process of men's souls, not on mere thinking and studying over external institutions and schemes. In face of the tendency towards the separation of peoples into languages it is one of the most urgent tasks of the times to create a counter-tide towards understanding each other.

There is much talk about ‘Humanism’ in these days, and of cultivating the genuine human principle common to all men. But, for any such tendency to become quite genuine, it needs to be applied seriously to the different concrete provinces of life. Think what it means for anyone who once has felt words and phrases invested with an absolutely distinct and visible reality. How much fuller and keener is the sense a man then has of his own human nature than when language is merely felt in its abstraction! We need not think, of course, when a person sees a picture and says, ‘How delicious!’ that, whilst looking at the picture, he must at the same time have a vision of his joints being loosened until he is in a state of such complete ‘delectation’ that he begins to feel as if his being were dissolved! Still, anyone who has once vividly felt the corresponding picture in his soul, will—when he speaks such words—have a quite different inner experience from one who has never known them as anything but an abstraction.

In the conventional and scientific language of the day, the overtone in the soul must of necessity be abstract, but the undertone should not be abstract too. In primitive stages of civilisation men had a visual sense of language. In its more advanced stages this visual sense of language must be provided by education in order that it may not be wholly lost.

This volume contains seventeen of the more than 6000 lectures given by Rudolf Steiner (1861–1925) during the early part of this century. As with many of his lectures Steiner assumes a certain familiarity with his basic writings an the part of his listeners, a familiarity which can be gained by reading one or more of his introductory works. Chief among these are four books: The Philosophy of Spiritual Activity, An Outline of Occult Science, Theosophy, and Knowledge of the Higher Worlds and Its Attainment. The readers unfamiliar with the above works might be well advised to consider first reading one or more of them before attempting this volume both as a way of increasing their appreciation and comprehension of this work and in fairness to Steiner who explains in detail how he came to his knowledge in these four volumes.

Some of the volumes of Steiner's lectures are known as cycles because they addressed a single theme and were delivered over a short period of time to the same audience. The seventeen lectures collected in this sequence do not, strictly speaking, constitute a cycle. They are strung together along a definite path stretching between the dates of August 6 to September 18, 1920; but two were delivered before a very different audience, in Berlin. Added to these lectures is an address to the General Assembly of the Berlin branch of the Anthroposophical Society.

To the careful student of Rudolf Steiner's work it may seem, however, as if these lectures indeed form a definite cycle. They transmit a powerful appeal to all those who are deeply concerned with the condition of the social fabric, irrespective of political partisanship; but who look to its cultural and philosophical basis as a means for social action and renewal.

The range of these lectures is enormous, and thereby symptomatic of Rudolf Steiner's contribution to the civilization of our time. We only need look at some of the themes of the lectures:

Spiritual science must be a knowledge of action.

The twelve senses of the human being in their relation to Imagination, Inspiration, Intuition.

The science of initiation and the impulse for freedom.

Viewpoints for the forming of a healthy social judgment.

The lectures turn to profound and deeply stirring observations concerning the inherent tasks and intentions of the peoples in the West and East, and describe the diverse influences upon them through various spiritual powers. To this stream a talk is added in honor of Hegel's 150th birthday, making us aware of the pervasive, albeit mostly unconscious, influence of this thinker upon the West, and by no means only in the form in which Communism claimed him.

The lectures which follow belong perhaps to the most exciting ones we can find in Rudolf Steiner's lectures an the fundamentals for a social renewal. Like a slow-growing plant they begin to open only gradually into full significance.

The initiative to make this volume available in English arose out of a circle of people, including this writer, who have long concerned themselves with social renewal. We are a group who have chosen to live and work with handicapped people all over the world in special communities, the Camphill communities.

The social forms developed by these Camphill communities are new types of villages or related forms of communal life. In these villages we have enabled exciting relationships, new ways and new values of labor to emerge and for these strivings this volume might become a constant source of strength and encouragement. Just as there exists a curative course¹ by Rudolf Steiner which provides insight and inspiration for educators of handicapped children, so these lectures can be regarded as a source of inspiration for the whole range of activities which unfold as social therapy. The practical labor arising therefrom thus could give the right background for applying the indications given in these lectures. The lectures would then provide truly new ways of understanding the impulses and efforts of community life. They would demonstrate what it means to become free from those often highly developed thoughts which have, nevertheless, led the actions of individuals, groups and nations into catastrophic situations for several hundred years. And they still continue to do so despite increasingly desperate calls for change! But do we truly want to change? Without insights of a spiritual nature we cannot and will not attempt to change. Neither can it be expected to be an easy task or to be done by the mere acceptance of some creed.

Rudolf Steiner says in the 10th lecture:

We come closer and closer to total decline precisely because our intellectuals will not venture to construe the tasks in this world by utilizing ideas other than those gained from waking life, from what lies between birth and death.

At the same time we must be aware of the slow, though fundamental process to which we can aspire when we take seriously what Rudolf Steiner has to say at the very beginning of the 12th lecture:

One becomes acquainted with the same things from everchanging viewpoints; thus, conviction increasingly gains in strength.

This growing conviction becomes firmer, the more flexible the standpoint, the deeper and the more truthful the shift from one to another perspective is, and it brings that certainty we can see in the planetary companions of the sun as they move in their regular orbits, in that galaxy to which they belong, to which we ourselves belong. Ultimately, this is the cosmos of love and truth.

The practical-minded expert will either smile or get angry at this. What role shall such lofty sentiments play in a world of brutality, deceit and despair? In the midst of such conditions (where the practitioners of old vices and their political and power-seeking responses continue to be at work, Rudolf Steiner spoke the following, describing neither a wish nor an ethical utopia, but describing rather his sober insight into a law, that is akin to a law of nature.

This will be the healthy social relationship in the future. You can see it already today. Labor will be a free activity out of the insight into the necessity that labor has to take place. Men labor because they look at the human being and recognize that he needs labor. What was labor in the ancient world? It was a tribute; it was done because it had to be done. And what is labor today? It rests upon self-satisfaction, and that kind of enforcement which is exerted upon us by egoism. Because we are where we are, we want to be paid for our labor. We work for our own sakes, for our own wages. In the future we will labor for the sake of our fellow human beings, because they need what we can work for. This will be the reason for our work. We will clothe our fellow human beings, we will make our work available to them for what they are in need of—as a completely free activity. Wages have to be completely separated from this. A tribute was labor in the past—an offering it will be in the future. Labor has nothing to do with self-satisfaction, nothing to do with payment. If I allow my work to be dictated by the needs of my brothers with a view to what mankind really needs, then I will find myself in a free relationship to it, and my work becomes an offering for mankind. Then I shall work with all my strength, for I love mankind and put my strength at its disposal.²

Who cannot imagine the unbelieving, if not contemptuous, faces raised upon hearing this—the cynicism and impatience? For all those who at times play at intellectual games with Rudolf Steiner's indications, another paragraph of the same lecture shall be quoted. Rudolf Steiner continues:

This must become possible and will only be possible when life's requirements are separated from work. And this will indeed happen in the future—no one will be the owner of the products of his own labor. Mankind must be educated for free labor, one for all and all for one. Each one will have to act accordingly. Today, if you would found a small community in which each one throws into a communal account what he earns and each one works as best he can, then his very life's existence—his needs—will be brought about out of the communal consumption. This will cause a greater freedom than the ordering of wages according to production. When that happens we shall turn in the right direction. Today, this could flow into law, into each regulation; of course, not in absolute terms, but approximately. One could today build up factories in this way. But it will require healthy, clear and sober thinking in the sense of anthroposophy.

A deeper understanding of all this can be obtained from the present volume of lectures.

If Rudolf Steiner's printed work needs a preface or an introduction at all, it is to emphasize that it cannot be read like other books. It belongs to the type and quality of his thoughts that they have the characteristics of living things: the inherent power of growth and potential for change which lies in the unfolding of all living things. We are not accustomed to such activity with thoughts, with thinking as a force akin to doing. Yet such is the nature of Rudolf Steiner's thoughts. They appeal to an otherwise dormant participation in us and offer an invitation to social activity. No doubt, this is an unusual demand. Conceivably it can cause offense. But the request is emphasized here and with good cause.

In our time, no one can be free from grave concerns for the future, which is reaching with its tentacles right into the present. Much good will and increasing desperation is spent on finding “solutions,” on seeking, on organizing, on imploring to try different ways; ways of amelioration, of appeasement, of change with a truly human face—with few results. It would not be, then, a wasted effort to enter into the reading of these lectures with more than that intellectual scanning to which we have become accustomed, but instead to hear, almost from the first words, the intonation of a selfless voice, selfless even in search for knowledge. This voice speaks with the tone of hope and of insight and with the aspirations of all of us. Its familiarity should, in the encounter with its message, lead us securely—and far more deeply than we usually listen—to those places of the will in us which alone can bring about change and evolutionary responsibility.

Carlo Pietzner
Michaelmas 1985

• 1. Curative Education, Rudolf Steiner Press, London, 1984
• 2. These two quotations come from a public lecture given by Rudolf Steiner in Berlin an October 26, 1905. This lecture was published only recently for the first time in Beitrage zur Rudolf Steiner Gesamtausgabe, St. John's Time 1985, #88.

[ 1 ] Fichte, Schelling, and Hegel appear in their full significance quite especially to someone who considers the far-reaching impetus they gave to personalities possessed of far less spiritual vigor than they. Something is moving and working in the souls of this trio of thinkers that could not come fully to expression within themselves. And what is working as the basic undertone in the souls of these thinkers works on in a living way in their successors and brings them to world views—in accordance with the spirit—that even the three great original thinkers themselves could not achieve because they had to exhaust their soul vigor, so to speak in making the first beginnings.

[ 2 ] Thus, in Immanuel Hermann Fichte, the son of Johann Gottlieb Fichte, there appears a thinker who tries to penetrate more deeply into the spiritual than his father, Schelling, or Hegel. Whoever dares to make such an attempt will not only hear from outside the opposition of all those who are fearful about questions of world views; if he is a careful thinker, he will clearly perceive this opposition coming also from his own soul. Is there then actually a possibility of delivering the human soul of cognitive powers that lead into regions of which the senses give no view? What can guarantee the reality of such regions; what can determine the difference between such reality and the creations of fantasy and daydreaming? Whoever does not always have the spirit of this opposition at his side, so to speak, as the true companion of his prudence will easily blunder in his spiritual-scientific attempts; whoever has this spirit will recognize in it something extremely valuable for life.

Whoever enters into the arguments of Immanuel Hermann Fichte will find that a certain spiritual demeanor has passed over to him from his great predecessors that both strengthens his steps into the spiritual region and endows him with prudence in the sense just indicated.

[ 3 ] The standpoint of the Hegelian world view, which takes as its basic conviction the spiritual nature of the world of ideas, was also able to be the point of departure for Immanuel Hermann Fichte in the development of his thoughts. Nevertheless, he felt it to be a weakness in Hegel's world view that, from its supersensible vantage point, it still looks only at what is revealed in the sense world. Whoever lives into Immanuel Hermann Fichte's views can feel something like the following as its basic undertone. The soul experiences itself in a supersensible way when it lifts itself above sense perception to a weaving in the realm of ideas. Through this, the soul has not only enabled itself to see the sense world differently than the senses see it—which would correspond to the Hegelian world view—; but also, the soul has an experience of itself through this that it cannot have through anything to be found within the sense world. From now on the soul knows of something that itself is supersensible about the soul. This “something” cannot be merely the idea of the soul's sense-perceptible body. Rather, this something must be a living, essential beingness that underlies the sense-perceptible body in such a way that this body is formed according to the idea of this something. Thus Immanuel Hermann Fichte is led up above and beyond the sense-perceptible body to a supersensible body, which, out of its life, forms the first body. Hegel advances from sense observation to thinking about sense observation. Fichte seeks in man the being that can experience thinking as something supersensible, Hegel, if he wants to see in thinking something supersensible, would have to ascribe to this thinking itself the ability to think. Fichte cannot go along with this. He has to say to himself: If one is not to regard the sense-perceptible body itself as the creator of thoughts, then one is compelled to assume that there is something supersensible above and beyond this body. Moved by this kind of a view, Fichte regards the human sense-perceptible body in a natural-scientific way (physiologically), and finds that such a study, if only it is unbiased enough, is compelled to take a supersensible body as the basis of the sense-perceptible one. In paragraphs 118 and 119 of his Anthropology (second edition 1860), he says about this: “Within the material elements, therefore, one cannot find what is truly enduring, that unifying form principle of the body which proves to be operative our whole life long.” “Thus we are directed toward a second, essentially different cause within the body.” “Insofar as this [unifying form principle] contains what is actually enduring in metabolism, it is the true, inner body-invisible, yet present in all visible materiality. That other entity, the outer manifestation of this form principle, shaped by continuous metabolism: let us call it ‘corporality’ from now on; it is truly not enduring and not whole; it is the mere effect or copy of that inner bodily nature that throws it into the changing world of matter in somewhat the same way a magnetic force puts together, out of metal filing dust, a seemingly dense body that is then blown away in all directions when the uniting force is withdrawn.” This opens for Fichte the perspective of getting outside the sense world, in which man works between birth and death, into a supersensible world with which he is connected through Ws invisible body in the same way he is connected with the sense world through his visible body, For, his knowledge of this invisible body brings him to the view he expresses in these words: “For one hardly need ask here how the human being, in and for himself, conducts himself in this process of death. Man, in and for himself—even after the last, to us invisible, act of his life processes—remains, in his essential being, completely the same one he was before with respect to his spirit and power of organization. His integrity is preserved; for he has lost absolutely nothing of what was his and belonged to his substance during his visible life, He only returns in death into the invisible world; or rather, since he has never left the invisible world, since the invisible world is what actually endures within everything visible, he has only stripped off a particular form of visibility. ‘To be dead’ simply means to remain no longer perceptible to ordinary sense apprehension, in exactly the same way that what is actually real, the ultimate foundations of bodily phenomena, are also imperceptible to the senses.” And with such a thought Fichte feels himself to be standing so surely in the supersensible world that he can say: “With this concept of the continued existence of the soul, therefore, we not only transcend outer experience and reach into an unknown region of merely illusory existences; we also find ourselves, with this concept, right in the midst of the graspable reality accessible to thinking. To assert the opposite, that the soul ceases to exist, would be against nature, would contradict all analogy to outer experience. The soul that has ‘died,’ i.e., has become invisible to the senses, continues to exist no less than before, and is unremoved from its original life conditions. ... Another means of incarnation need only present itself to the soul's power of organization for the soul to stand there again in new bodily activity ...” (Paragraphs 133 Anthropology)

[ 4 ] Starting from such views there opens up for Immanuel Hermann Fichte the possibility of a self-knowledge that man attains when he observes himself from the point of view he gains through his experiences in his own supersensible entity. Man's sense-perceptible entity brings him to the point of thinking. But in thinking, after all, he grasps himself as a supersensible being, If he lifts mere thinking up into an inner experiencing—through which it is no longer mere thinking but rather a supersensible beholding,—he then gains a way of knowing through which he no longer looks only upon what is sense-perceptible, but also upon what is supersensible. If anthropology is the science of the human being by which he studies the part of himself to be found in the sense world, then, through his view of the supersensible, another science makes it appearance, about which Immanuel Hermann Fichte expresses himself in this way (paragraph 270): to “... anthropology ends up with the conclusion, established from the most varied sides, that man, in accordance with the true nature of his being, as though in the actual source of his consciousness, belongs to a supersensible world. Man's sense consciousness, on the other hand, and the phenomenal world (world of appearances) arising at the point of his eye, along with the whole life of the senses, including human senses: all this has no significance other than merely being the place in which that supersensible life of the human spirit occurs through the fact that the human spirit, by its own, free, conscious activity, leads the spiritual content of ideas from the beyond into the sense world ...” This fundamental apprehension of man's being now lifts “anthropology” in its final conclusions up to “anthroposophy.”

[ 5 ] Through Immanuel Hermann Fichte the cognitive impulse manifesting in the idealism of German world views is brought to the point of undertaking the first of those steps which can lead human insight to a science of the spiritual world. Many other thinkers strove like Immanuel Hermann Fichte to carry further the ideas of their predecessors: Johann Gottlieb Fichte, Schelling, and Hegel. For, this German idealism points to the germinal power for a real development of those cognitive powers of man that behold the supersensible spiritual the way our senses behold the sense-perceptible material. Let us just look at several of these thinkers. One can see how fruitful the spiritual stream of German idealism proves to be in this direction if one does not refer merely to those thinkers who are discussed in the usual textbooks on the history of philosophy, but also to those whose spiritual work was enclosed within narrower boundaries. For example, there are the Little Writings (published 1869 in Leipzig) of Johann Heinrich Deinhardt, who died in Bromberg on August 16, 1867 as headmaster of a secondary school. His book contains essays on “the antithesis between pantheism and deism in pre-Christian religions,” on the “concept of religion,” on “Kepler, his life and character,” etc. The basic undertone of these treatises is altogether of a sort to show how the thought-life of their author is rooted in the idealism of German world views. One of these essays speaks about the “reasonable grounds for believing in the immortality of the human soul.” This essay defends immortality at first only with reasons that spring from our ordinary thinking. But at the end, the following significant note is added by the publisher: “According to a letter of August 14, 1866 to his publishers, the author intended to expand this essay for the complete edition of his collected ‘Little Writings’ with an observation about the new body that the soul is working to develop for itself already in this life. The author's death the following year prevented the carrying out of this plan.” How a remark like this spotlights the effect upon thinkers of the idealism of German world views, stimulating them to penetrate in a scientific way into the spiritual realm! How many such attempts a person would discover today, even by investigating only those thinkers still to be found in literature! How many there must be that bore no fruit in literature but a great deal in life! One is looking there really, in the scientific consciousness ruling in our day, at a more or less forgotten stream in German spiritual life.

[ 6 ] One of those thinkers, hardly ever heard of today, is Ignaz Paul Vitalis Troxler. Let us mention only one of his numerous books, Lectures on Philosophy, published in 1835. A personality is expressing himself in this book who is absolutely conscious of how a person using merely his senses and the intellect that deals with the observations of his senses can know only a part of the world. Like Immanuel Hermann Fichte, Troxler also feels himself in his thinking to be standing within a supersensible world. But he also senses how the human being, when he removes himself from the power that binds him to the senses, can do more than place himself before a world that in the Hegelian sense is thought by him; through this removal he can experience within his inner being the blossoming of a purely spiritual means of knowledge through which he spiritually beholds a spiritual world, like the senses behold the sense world in sense perception. Troxler speaks of a “supra-spiritual sense:” And one can form a picture of what he means by this in the following way. The human being observes the things of the world through his senses. He thereby receives sense-perceptible pictures of these things. He then thinks about these pictures. Thoughts reveal themselves to him thereby that no longer bear the sensible pictorial element in themselves. Through the power of his spirit, therefore, man adds supersensible thoughts to the sense-perceptible pictures. If he now experiences himself in the entity that is thinking in him, in such a way that he ascends above mere thinking to spiritual experiencing, then, from out of this experiencing, an inner, purely spiritual power of picture making takes hold of him. He then beholds a world in pictures that can serve as a form of revelation for a supersensibly experienced reality. These pictures are not received by the senses; but they are full of life, just as sense-perceptible pictures are; they are not dreamed up; they are experiences in the supersensible world held fast by the soul in picture form. In ordinary cognitive activity, the sense-perceptible picture is present first and then, in the process of knowledge, the thought comes to join it—the thought, which is not a picture for the senses. In the spiritual process of knowledge, the supersensible experience is present; this experience as such could not be beheld if it did not, through a power in accordance with the nature of the spirit, pour itself into the picture that brings this power to spiritually perceptible embodiment. For Troxler, the cognitive activity of the “supra-spiritual sense” is of just such a kind. And the pictures of this supra-spiritual sense are grasped by the “supersensible spirit” of man in the same way that sense-perceptible pictures are grasped by human reason in knowledge of the sense world. In the working together of the supersensible spirit with the supra-spiritual sense, there evolved, in Troxler's view, our knowing of the spirit (see the sixth of his Lectures on Philosophy).

Taking his start from such presuppositions, Troxler has an inkling of a “higher man” within the man that experiences himself in the sense world; this “higher man” underlies the sense-perceptible man and belongs to the supersensible world; and in this view Troxler feels himself to be in harmony with what Friedrich Schlegel expressed. And thus, as was already the case earlier with Friedrich Schlegel, the highest qualities and activities manifested by the human being in the sense world become for Troxler the expression of what the supersensible human being can do. Through the fact that man stands within the sense world, his soul is possessed of the power of belief. But this power after all is only the manifestation, through the sense-perceptible body, of the supersensible soul. In the supersensible realm a certain faculty of the soul underlies our power of belief; if one wants to express it in a supersensibly pictorial way, one must call this a faculty of the supersensible man to hear. And it is the same with our power of hope. A faculty of the supersensible man to see underlies this power; corresponding with our activity of love, there is the faculty of the “higher man” to feel, to “touch,” in spirit, just as the sense of touch in the sense-perceptible world is the faculty to feel something. Troxler expresses himself on this subject (page 107 of his Lectures on Philosophy, Bern, 1835) in the following way: “Our departed friend Friedrich Schlegel has brought to light in a very beautiful and true way the relationship of the sense-perceptible to the spiritual man. In his lectures on the philosophy of language and the word, Schlegel says: ‘If one wants—in that alphabet of consciousness which provides the individual elements for the individual syllables and whole words—to refind the first beginnings of our higher consciousness, after God Himself constitutes the keystone of highest consciousness, then the feeling for the spirit must be accepted as the living center of our whole consciousness and as the point of union with the higher consciousness ... One is often used to calling these fundamental feelings for the eternal: ‘belief, hope, and love.’ If one is to regard these three fundamental feelings or characteristics or states of consciousness as just so many organs of knowledge and perception of the divine—or, if you will, at least organs that give inklings of the divine,—then one can very well compare them to the outer senses and instruments of sense perception, both in the above respect and in the characteristic form of apprehension that each of them has, Then love corresponds in a striking way—in the first stimulating soul touch, in the continuous attraction, and in the final perfect union—to the outer sense of touch; belief is the inner hearing of the spirit, uniting the given word to its higher message, grasping it, and inwardly preserving it; and hope is the eye, whose light can glimpse already in the distance the objects it craves deeply and longingly.’” That Troxler himself now goes above and beyond the meaning Schlegel gave these words and thinks them absolutely in the sense indicated above is shown by the words Troxler now adds: “Far loftier than intellect and will, and their interaction, far loftier than reason and spiritual activity (Freiheit), and their unity, are these ideas of our deeper heart (Gerrütsideen) that unite in a consciousness of spirit and of heart; and just as intellect and will, reason and spiritual activity—and all the soul capacities and abilities of a lower sort than they—represent an earthward directed reflection, so these three are a heavenward directed consciousness that is illuminated by a truly divine light.” The same thing is shown by the fact that Troxler also expresses himself about the supersensible soul body in exactly the same way one encounters in Immanuel Hermann Fichte: “Earlier philosophers have already distinguished a fine and noble soul body from the coarser body ... a soul that had about itself a picture of the body that they called a schema and that was for them the inner, higher man. ... In modern times even Kant, in The Dreams of a Spirit Seer, dreams up seriously as a joke a completely inward soul man that bears all the members of its outer man upon his spiritual body; Lavater also writes and thinks in this way; and even when Jean Paul jokes about Bonet's slip and Platner's soul girdle, which are supposed to be hidden inside the coarser outside skirt and martyr's smock, we also hear him asking again, after all: ‘to what end and from where were these extraordinary potentials and wishes laid in us, which, bare as swallowed diamonds, slowly cut our earthly covering to pieces? ... Within the stony members (of man) there grow and mature his living members according to a way of living unknown to us.’ We could,” Troxler continues, “present innumerable further examples of similar ways of thinking and writing that ultimately are only various views and pictures in which ... the one true teaching is contained of the individuality and immortality of man.”

[ 7 ] Troxler too speaks of the fact that upon the path of knowledge sought by him a science of man is possible through which—to use his own expressions—the “supra-spiritual sense” together with the “supersensible spirit” apprehend the supersensible being of man in an “anthroposophy,” On page 101 of his Lectures there is the sentence: “While it is now highly encouraging that modern philosophy, which ... must reveal itself ... in any anthroposophy, is winding its way upward, still one must not overlook the fact that this idea cannot be the fruit of speculation, and that the true individuality of man must not be confused either with what philosophy sets up as subjective spirit or as finite ‘I,’ nor with what philosophy lets this ‘I’ be confronted by as absolute spirit or absolute personality.”

[ 8 ] There is no doubt that Troxler sought the way out of and beyond Hegel's thought-world more in dim feeling than in clear perception. One can nevertheless observe in his cognitive life how the stimulus of the idealism in the German world views of Fichte, Schelling, and Hegel works in a personality who cannot make the views of this trio of thinkers into his own, but who finds his own way through the fact that he receives this stimulus.

[ 9 ] Karl Christian Planck belongs to those personalities in the evolution of German spiritual life who are forgotten now and were disregarded even during their own lifetimes. He was born in 1819 in Stuttgart and died in 1880; he was a professor in a secondary school in Ulm and later in a college in Blaubeuren. In 1877 he still hoped to be given the professorship in philosophy that became free then in Tübingen. This did not happen. In a series of writings he seeks to draw near to the world view that seems to him to express the spiritual approach of the German people. In his book Outline of a Science of Nature (1864) he states how he wants, in his own thoughts. to present the thoughts of the questing German folk soul: “The author is fully aware of the power of the deep-rooted preconceptions from past views that confront his book; nevertheless, just as the work itself has fought through to completion and into public view—in spite of all the adverse conditions confronting a work of this kind as a result of the whole situation and professional position of its author—so he is also certain that what must now fight for recognition will one day appear as the simplest and most obvious truth, and that through this, not merely its concerns but also the truly German view of things will triumph over any still unworthily external and un-German grasp of nature and spirit.—What, in unconscious profound inklings, has already been prefigured in our medieval literature will finally be fulfilled by our nation in the fullness of time. Impractical, afflicted by injury and scorn, the inwardness of the German spirit (as Wolfram von Eschenbach portrayed this inwardness in his Parzival), in the power of its ceaseless striving, finally attains the highest; this inwardness beholds the ultimate simple laws of the things of this world and of human existence itself, in their very foundations; and what literature has allegorized in a fanciful medieval way as the wonders of the grail, whose rulership its hero attains, receives, on the other hand, its purely natural fulfillment and reality in a lasting knowledge of nature and of the spirit itself.”

In the last period of his life Karl Christian Planck drew his thought-world together in a book published by the philosopher Karl Köstlin in 1881 under the title Testament of a German.

[ 10 ] One can absolutely perceive in Planck's soul a similar kind of feeling for the riddle of knowledge as that revealed in the other thinker personalities characterized in this book. This riddle in its original form becomes for Planck the point of departure for his investigations. Within the circumference of the human thought-world can the strength be found by which man can apprehend true reality, the reality that gives his existence sense and meaning within world existence? Man sees himself placed into and over against nature. He can certainly form thoughts about what rules in nature's depths as powers of true being; but where is his guarantee that his thoughts have any significance at all other than that they are creations of his own soul, without kinship to those depths? If his thoughts were like this, then it would in fact remain unknown to man what he himself is and how he is rooted in the true world. Planck was just as far as Hegel from wanting to approach the world depths through any soul force other than thinking. He could hold no other view than that genuine reality must yield itself somehow to thinking. But no matter how far one reaches out with thinking, no matter how one seeks to strengthen its inner power: one still remains always only in thinking; in all the widths and depths of thinking one does not encounter being (Sein). By virtue of its own nature, thinking seems to exclude itself from any communion with being. Nevertheless, this insight into thinking's alienation from being now becomes for Planck precisely the ray of light that falls upon the world riddle and solves it. If thinking makes absolutely no claim of bearing within itself anything at all in the way of reality, if it actually is true that thinking reveals itself to be something unreal, then precisely through this fact it proves itself to be an instrument for expressing reality. If it were itself something real, then the soul could weave only in its reality, and could not leave it again; if thinking itself is unreal, then it will not disturb the soul through any reality of its own; by thinking, man is absolutely not within any thought-reality; he is within a thought-unreality that precisely therefore does not force itself upon him with its own reality but rather expresses that reality of which it speaks. Whoever sees in thinking itself something real must, in Planck's view, give up hope of arriving at reality; since, for him, thinking must place itself between the soul and reality. If thinking itself is nothing, it can therefore also not conceal reality from our activity of knowing; then reality must be able to reveal itself in thinking.

[ 11 ] With this view Planck has, to begin with, attained only the starting point for his world view. For, in the thought-weaving immediately present in the soul during life, that thinking is by no means operative which is pure, self-renouncing, and even self-denying, There play into this ordinary thought weaving what lives in the mental picturing, feeling, willing, and wanting of the soul. Because this is so, the clouding of world views occurs. And Planck's striving is to attain a kind of world view in which everything it contains is the result of thinking, yet nothing stems from thinking itself, In everything that is made into a thought about the real world, one must look at what lives in thinking but without itself being thought by us, Planck paints his picture of the world with a thinking that gives itself up in order to allow the world to shine from it.

[ 12 ] As an example of the way Planck wants to arrive at a picture of the world through such striving, let us characterize with a few strokes how he thinks about the being of the earth.

If someone pictures the earth in the way advocated by purely physical geology, then, for Planck's world view, there is no truth in this picture. To picture the earth in this way would be the same as speaking of a tree and fixing one's gaze only upon the trunk, without its leaves, blossoms, and fruit. To the sight of our physical eyes, such a tree trunk can be called reality. But in a higher sense it is no reality. For, as a mere trunk, it cannot occur as such anywhere in our world. It can be what it is only in so far as those growth forces arise in it at the same time which unfold the leaves, blossoms, and fruits. In the reality of the trunk one must think these forces in addition and must be aware that the bare trunk gives a picture of reality deceiving to the beholder, The fact that something or other is present to the senses is not yet proof that in this form it is also a reality, The earth, pictured as the totality of what it manifests in mineral configurations and in the facts occurring within these configurations, is no reality, Whoever wants to picture something real about the earth must picture it in such a way that its mineral realm already contains within itself the plant realm, Just as the trunk configuration of the tree includes its leaves and blossoms; yes, that within the “true earth” the animal realm and man are already present along with it. But do not say that all this is obvious and that Planck, basically, is only deceiving himself in thinking that not everyone sees it this way. Planck would have to reply to this: Where is the person who sees it this way? Certainly, everyone pictures the earth as a planetary body with plants, animals, and man. But they in fact picture the mineral earth, constituted of geological layers, with plants growing out of its surface, and with animals and human beings moving around on it. But this earth as a sum, added up out of minerals, plants. animals, and human beings, does not exist at all. It is only a delusion of the senses. On the other hand there is a true earth; it is a completely supersensible configuration, an invisible being, which provides the mineral foundation from out of itself; but it is not limited to this, for it manifests itself further in the plant realm, then in the animal realm, then in the human realm. Only that person has the right eye for the mineral, plant, animal, and human realm who beholds the entirety of the earth in its supersensible nature, and who feels, for example, how the picture of the material mineral realm by itself, without the picture of the soul evolution of mankind, is a delusion. Certainly, one can picture a material mineral realm to oneself; but one is living in a world-lie and not in the world-truth if, in doing so, one does not have the feeling that with a mental picture like this, one is caught in the same madness as a person who wanted to think that a man whose head has been struck off would calmly go on with his life.

It might be said: If true knowledge necessitates what is indicated here, then such knowledge, after all, could never be achieved; for, whoever asserts that the mineral earth is no reality because it must be viewed within the entirety of the earth should say too that the entirety of the earth must be viewed in the plant system and so on. Whoever raises this objection, however, has not grasped the significance of what underlies a world view that is in accordance with the spirit. In all human activity of knowing, in fact, the issue is not merely that one think correctly, but also that one think in accordance with reality. In speaking of a painting one can certainly say that one is not thinking in accordance with reality if one looks only at one person when there are three in the painting; but this assertion, within its rightful scope, cannot be refuted by the statement: No one understands this painting who also does not know all the preceding paintings of the same artist. A thinking both correct and in accordance with reality is in fact necessary for knowing reality. To consider, on their own, a mineral as a mineral, a plant as a plant, etc., can be in accordance with reality; the mineral earth is not a real configuration, however; it is a configuration of our imagination, even when one is aware of the fact that the mineral earth is only a part of everything earthly.

That is what is significant about a personality like Planck: he attains an inner state in which he does not reflect upon but rather experiences the truth of a thought; he unfolds a special power in his own soul by which to experience when not to think a particular thought because, through its own nature, it kills itself. To grasp the existence of a reality that bears within itself its own life and its own death, this belongs to the kind of soul attitude that does not depend upon the sense world to tell it: this is or this is not.

[ 13 ] From this point of view Planck sought in thinking to grasp what lives in natural phenomena and in human existence in historical, artistic, and judicial life. In a brilliant book, he wrote on the Truth and Banality of Darwinism. He calls this work a “monument to the history of modern (1872) German science.” There are people who experience a personality like Planck as hovering in unworldly conceptual heights and lacking a sense for practical life. Practical life requires people who develop healthy judgment based on “real” life, as they call it. Now, with respect to this way of experiencing Planck, one can also hold the opinion: Many things would be different in real life if this easy-going view of life and of living life were less widespread in reality, and if on the other hand the opinion could grow somewhat that thinkers like Planck—because they acquire for themselves an attitude of soul through which they unite themselves with true reality—also have a truer judgment about the relationships of life than the people who call them “dreamers in concepts” (Begriffsschwärmer) and impractical philosophers. The opinion is also possible that those dullards who are averse to such supposed “dreaming in concepts” and who think themselves so very practical in life are losing their sense for the true relationships of life, whereas the impractical philosophers are developing it to the point that it can lead them right to their goal. One can arrive at such an opinion when one considers Planck and sees in him, combined with the acme of philosophical development of ideas, a far-sighted accurate judgment about the needs of a genuine conduct of life and about the events of outer life. Even if one holds a different view about much of what Planck has developed in the way of ideas about shaping outer life—which is also the case with the present writer,—still one can acknowledge that his views can provide, precisely in this area, a sound starting point in life for solving practical problems; even if in proceeding from there one arrives at something entirely different from one's starting point. And one should assert: People who are “dreamers in concepts” in this way and who, precisely because of this, can see what powers are at work in real life are more competent to meet the needs of this real life than many a person who believes himself to be imbued with practical skill precisely through the fact that, in his view, he has not let contact with any world of ideas “make him stupid.” (In his book, Nineteenth Century Views of the World and of Life, published in 1900, the present author has written about Karl Christian Planck's place in the evolution of modern world views. This book was published in a new edition in 1914 under the title Riddles of Philosophy.)

Someone might maintain that it is unjustified to regard Planck's thoughts as significant for the motive forces of the German people since these thoughts have not become widespread. Such an opinion misses the point when speaking about the influence of the being of a people upon the views of a thinker from that people. What is working there are the impersonal (of ten unconscious) powers of a people, living in their activities in the most varied realms of existence and shaping the ideas of a thinker like Planck. These powers were there before he appeared and will work on afterward; they live, even if they are not spoken of; they live, even if they are not recognized. And it can be the case that they work in a particularly strong way in an indigenous thinker like this, who is not spoken of, because less of what these powers contain streams into the opinions held about him than into his thoughts. A thinker like this can of ten stand there alone, and not only during his lifetime; even his thoughts can stand there alone in the opinion of posterity. But if one has apprehended the particular nature of his thoughts, then one has recognized an essential trait of the folk soul, a trait that has become a thought in him and will remain imperishably in his people, ready to reveal itself in ever new impulses. Independent of the question: What effectiveness was granted to his work? is the other question: What worked in him and will lead again and again to accomplishments in the same direction? The Testament of a German by Karl Christian Planck was republished in a second edition in 1912. It is a pity that many of those who were philosophically minded and fond of writing at that time mustered up more enthusiasm for the thoughts in Henri Bergson's world view—lightly woven and therefore more easily comprehensible to undemanding souls—than for the rigorously interrelated and far-reaching ideas of Planck. How much has indeed been written about the “new configurating” of world views by Bergson: written, particularly, by those who discover the newness of a world view so easily because they lack understanding, and of ten even knowledge, of what has already been there for a long time. Relative to the “newness” of one of Bergson's main ideas the present author has pointed in his book Riddles of Philosophy to the following significant situation. (And it should be mentioned, by the way, that this indication was written before the present war. See the foreword to the second volume of the above book.)

Bergson is led by his thoughts to a transformation of the widespread idea of the evolution of organic entities. He does not set at the beginning of this evolution the simplest organism and then think that, due to outer forces, more complicated organisms emerge from it all the way up to man; he pictures that, at the starting point of evolution, there stands a being that in some form or other already contains the impulse to become man. This being, however, can bring this impulse to realization only by first expelling from itself other impulses that also lie within it. By expelling the lower organisms, this being gains the strength to realize the higher ones. Thus man, in his actual being, is not what arose last, but rather what was at work first, before everything else. He first expels the other entities from his formative powers in order to gain by this preliminary work the strength to come forth himself into outer sense-perceptible reality. Of course many will object: But numbers of people have already thought that an inner evolutionary drive was working in the evolution of organisms. And one can refer to the long-present thought of purposefulness, or to views held by natural scientists like Nageli and others. But such objections do not pertain in a case like this one. For, with Bergson's thought it is not a matter of starting from the general idea of an inner evolutionary force, but rather from a specific mental picture of what man is in his full scope; and of seeing from this picture that this man, thought of as supersensible, has impulses within him to first set the other beings of nature into sense-perceptible reality and then also to place himself into this reality.

[ 14 ] Now this is the point. What can be read in Bergson in a scintillating lightly draped configuration of ideas had already been expressed before that by the German thinker Wilhelm Heinrich Preuss in a powerful and strongly thought-through way. Preuss is also one of those personalities belonging to the presentation here of a more or less forgotten stream in the development of German world views that are in accordance with the spirit. With a powerful sense for reality, Preuss brings together natural-scientific views and world views—in his book Spirit and Matter (1882), for example. One finds the Bergsonian thought we cited expressed by Preuss in the following way: “It should ... be time ... to present a teaching about the origins of organic species that is founded not only upon principles set up in a one-sided way by descriptive natural science, but that is also in full harmony with the rest of natural laws (which are also the laws of human thinking). This teaching should also be free of any hypothesizing and should rest only upon rigorous conclusions drawn from scientific observation in the broadest sense. This teaching should rescue the concept of species as much as Is factually possible, but at the same time should take Darwin's concept of evolution into its domain and seek to make It fruitful.—The center of this new teaching is man, the species that recurs only once on our planet: homo sapiens. Strange that older observers started with objects of nature and then erred to such an extent that they did not find the path to man, in which effort even Darwin Indeed succeeded only in a most pitiful and utterly unsatisfying way by seeking the ancestor of the lord of creation among the animals. Actually, the natural scientist would have to start with himself as a human being and then, continuing on through the whole realm of existence and of thinking return to mankind ... It was not by chance that human nature arose out of earthly nature; It was by necessity. Man is the goal of tellurian processes, and every other form arising besides him has borrowed its traits from his. Man is the first-born being of the whole cosmos. ... When the germs of his being had arisen, the remaining organic element no longer had the necessary strength to engender further human germs. What arose then was animal or plant. ...”

[ 15 ] The idea, as it lives in the philosophy of German idealism's picture of the being of man, also shines forth from the mental pictures of this little-known thinker of Elsfleth, Wilhelm Heinrich Preuss. Out of this view he knows how to make Darwinism—insofar as Darwinism looks only at the evolution occurring in the sense world—into a part of a world view that Is in accordance with the spirit and that wishes to know the being of man In Its development out of the depths of the world-all. As to how Bergson arrived at his thoughts—so glittering in his depletion, but so powerfully shining in Preuss's—let us emphasize that less here than the fact that in the writings of the little-known Preuss the most fruitful seeds can be found, able to give many a person a stronger impetus than that to be found in Bergson's glittering version of these same thoughts. To be sure, one must also meet Preuss with more ability to deepen one's thinking than was shown by those who waxed so enthusiastic about the “new life” instilled in our world view by Bergson. What is being said here about Bergson and Preuss has absolutely nothing to do with national sympathies and antipathies.

Recently, H. Bönke has investigated Bergson's “original new philosophical creation,” because Bergson has found it necessary in these fateful times to speak such hate-filled words and to shower such contempt upon German spiritual life (see Bönke's writing: Plagiarizer Bergson, Membre de l'Institut. Answer to the Disparagements of German Science by Edmond Perrier, President de l'Academie des Sciences. Charlottenburg, Huth, 1915). When one considers all that Bönke presents about the way Bergson reproduces what he has gotten from German thought-life, the statements will not seem exaggerated that the philosopher Wundt makes in the “Central Literary Paper of Germany,” number 46, of November 13, 1915: “... Bönke shows no lack ... of incriminating material. The greater part of his book consists of passages, taken from Bergson's and Schopenhauer's works, in which the younger author repeats the thoughts of the older, either verbatim or with slight variation. Even so, this alone is not the decisive point. Therefore, let us be a little bit clearer and more critical in ordering the examples advanced by Bönke. They then fall definitely into three categories. The first contains sentences from both authors that, except for minor differences, coincide exactly. ...” In the other categories the coincidence lies more in the way their thoughts are formed.

Now it is perhaps really not so important to show how much Bergson, who condemns German spiritual life so furiously, reveals himself to be a right willing proponent of this German spiritual life; more important is the fact that Bergson propounds this spiritual life in lightly woven, easily attainable reflections, and that many a critic would have done better to wait with his enthusiastic proclaiming of this “new enlivener” of world views until, through better understanding of those thinkers to whom Bergson owes his stimulus, the critic might have refrained from his proclamation.

That a person be stimulated by his predecessors is a natural thing in the evolution of mankind; what matters, however, is whether the stimulus leads to a process of further development or—and Bönke's presentation also makes this quite clear—leads to a process of regression as in Bergson's case.

A Side Glance

[ 16 ] In 1912 The Lofty Goal of Knowledge by Omar al Raschid Bey was published in Munich. (Please note: The author is not Turkish; he is German; and the view he advocates has nothing to do with Mohammedanism, but is an ancient Indian world view appearing in modern dress.) The book appeared after the author's death. If the author had had the wish to produce in his soul the requirements needed for understanding the series of thinkers depicted in this present book, a book like his would not have appeared in our age, and its author would not have believed he should show to himself and others, by what he said in his book, a path of knowledge appropriate to the present day. But because of the way things appear to him, the author of The Lofty Goal could have only a pitying smile for the assertion just made here. He would not see that everything he presents to our soul experience in his final chapter “Awakening out of Appearances” on the basis of what preceded this chapter and with this chapter, was, in fact, a correct path of knowledge for the ancient Indian. One can understand this path completely as one belonging to the past. The author would not see that this path of knowledge, however, leads into another path if one does not stop prematurely on the first, but rather travels on upon the path of reality in accordance with the spirit as modern idealism has done.

[ 17 ] The author would have to have recognized that his “Awakening out of Appearances” is only an apparent awakening; actually it is a drawing back of oneself—effected by one's own soul experiences—from the appearances, a kind of quaking when faced by the appearances, and therefore not an “awakening out of appearances,” but rather a falling asleep into delusion—a self-delusion that considers its world of delusion to be reality because it cannot get to the point of taking the path into a reality in accordance with the spirit. Planck's self-denying thinking is a soul experience into which al Raschid's deluded thinking cannot penetrate. In The Lofty Goal there is the statement: “Whoever seeks his salvation in this world has fallen prey to this world and remains so; for him there is no escape from unstilled desire; for him there is no escape from vain play; for him there is no escape from the tight fetters of the ‘I’. Whoever does not lift himself out of this world lives and dies with his world.” Before these sentences stand these: “Whoever seeks his salvation in the ‘I,’ for him egoism (Selbstsucht) is a commandment, for him egoism is God.” But whoever recognizes in a living way the motive soul forces that hold sway in the series of thinkers from Fichte up to Planck will see through the deception manifesting in these statements from The Lofty Goal. For he recognizes how the obsession (Sucht) with oneself—egoism—lies before the experience of the “I” in Fichte's sense, and how a fleeing from an acknowledgment of the “I”—in an ancient Indian sense—seemingly leads arrogant cognitive striving farther into the spiritual world, but actually throws one back into obsession with one's “I.” For only the finding of the “I” lets the “I” escape the fetters of obsession with the “I,” the fetters of egoism. The point, in fact, really is whether, in “awakening out of appearances,” one has experiences of The Lofty Goal that are produced by a falling back into an obsession with one's “I,” or whether one has the kind of experiences to which the following words can point. Whoever seeks his salvation in fleeing from the “I” falls prey to obsession with the “I”; whoever finds the “I” frees himself from obsession with the “I”; for, obsession with the “I” makes the “I” into its own idol; finding the “I” gives the “I” to the world. Whoever seeks his salvation in fleeing from the world will be thrown back from the world into his own delusions; he is deluded by an arrogant illusion of knowledge, which lets a vain playing with ideas appear to him as world truth; he looses the fetters of the “I” in front and does not notice how, from behind, the enemy of knowledge binds them all the faster. Whoever, scorning the phenomena of the world, wants to lift himself above the world leads himself into a delusion that holds him all the more securely because it reveals itself to him as wisdom; he leads himself into a delusion by which he holds himself and others back from the difficult awakening in the idealism of modern world views, and dreams into an “awakening out of appearances,” A supposed awakening, like that which The Lofty Goal wishes to indicate, is indeed a source of that experience which ever and again makes the “awakened person” speak of the sublimity of his knowledge; but it is also a hindrance for the experiencing of this idealism in world views. Please do not take these remarks as a wish on the author's part to disparage in any way al Raschid's kind of cognitive striving; what the present author is saying here is an objection that seems necessary for him to raise against a world view that seems to him to live in the worst possible self-delusion. Such an objection can certainly also be raised when one values, from a certain point of view, a manifestation of the spirit; it can seem most necessary precisely there, because that seriousness moves him to do so which must hold sway in dealing with questions of knowledge.

If we look back upon the evolution of humanity, if we look back—let us say—as far as history permits it, we shall encounter something very strange. Various phenomena enable us to examine what we thus encounter. Above all, (and we shall see to-day that what we are about to say may be applied to every human heart, to every human soul) we may examine the evolution of humanity with the aid of various documents, traditions and writings which have been pre served. We shall find in them something very strange and peculiar. If we go back to the conceptions which were formed by the various peoples of ancient times in connection with the origin of the world and of the sources of what is good and moral, we shall find that the conceptions which thus arose are laid down in legends—in myths and legends. We come across such legends and myths in a more or less beautiful, lofty, sublime or even less significant form among the various peoples of the earth. A modern man is so very much inclined to consider these myths and legends as poems and to say: They were invented by the peoples during their infancy, because they did not as yet possess the sources of modern science. They have, for instance, formed all kinds of ideas about the origin of the world: the Greeks and their gods, the ancient Germanic peoples and their gods, and, if you like, the American peoples, whose legends have recently been dscovered and which are found to correspond with what exists among other peoples. If we learn that among the Central-American peoples Quetzalcoatl and Vitzliputzli play a role which is more primitive but similar to that of other mighty characters created by other races we shall see that such legends and myths exist among all these peoples ... And, as already stated, a modern man is easily inclined to say: These are poems, fantastic inventions of man's spirit, in order to explain the origin of the various beings of the world and of the various phenomena of Nature!

Among the various documents, there is one which I have already considered with a greater number of the friends who are now present. It is a lofty, mighty document: the Genesis, the beginning of the Old Testament. At Munich we have already seen how infinitely deep are the contents of the Genesis.¹ Several of you have also heard the explanations supplied by spiritual knowledge in connection with the various Gospels, which are, as it were, the last documents of this kind. We find that such documents have been preserved and that they have arisen at various periods of time as we were passing through our preceding incarnations, periods of time through which we have passed during our preceding lives on earth. Those who advance in spiritual knowledge must learn to realize that they have lived during times when men spoke, for instance, of Zeus, Hera and Chronos, and so forth, when they spoke of the phenomena of Nature in a different way from the one which is usual to-day, that they spoke of them in the form of myths, legends and fairy-tales. We must bear all this in mind. We must say to our selves: How do matters stand with our soul that has taken up these things (most people are not aware, so to speak, of what has been deposited within them) which now come to the fore again?

I shall now describe to you very simply what happens with a person who takes up within him these documents—to begin with, in the form of legends, myths and poems—and who then penetrates into occult science, into occultism, and who uses occult science as an instrument enabling him to understand them more and more. He will experience something very strange. I will take, for instance, just one case: What will take place within him in connection with the Old Testament?

In the case of the Old Testament, which most modern men read in such a way that they consider it as a very beautiful collection of all kinds of images about the world's origin, he will find that he will gradually say to himself: Infinite wisdom is contained in these things which are rendered in such a peculiar way! And he will gradually discover that the single words and sentences contain things—provided he understands them rightly—to which occult investigation can lead him along entirely independent paths. And his respect for these writings will grow. The most efficacious means perhaps of increasing our appreciation of these documents is to penetrate to some extent into spiritual science.

A question may then arise and may be placed before our soul. The human being may then say: How do matters really stand as far as this question is concerned? The ancient documents have been preserved: if we penetrate into them we discover in them the deepest, most significant spiritual meaning. Even if today we cannot feel entirely convinced of the fact that these documents contain, indeed, an overwhelming wisdom, we should persevere in our search and penetrate into them more and more. We shall then see that the wisdom which they contain is indeed overwhelming. It is not we who bring anything into them ... it would be quite ridiculous to say that we bring anything into them. The documents themselves contain this wisdom. Indeed, the greatest discoveries which can be made in the, sphere of spiritual science, the loftiest things which can be found again with great effort through occult investigation—all this may afterwards be discovered, for instance, in just one word of the Bible in the Genesis. This is very strange, is it not so?

We find, however, that there is a certain difference between the Old Testament and all the other legends, myths and documents. This is a fact which we should bear in mind. For there is a difference. Consider, for instance, the legends of the Greeks, of the ancient Germans, even what is contained in the Vedas of the Hindoos, or Persian documents. Take whatever you like—if you compare it with the Old Testament you will find a tremendous difference. This difference appears quite clearly to the unprejudiced investigation of an occultist the more he penetrates into these things. This difference appears in the following way: We shall gradually discover that all the other documents set forth in a legendary form the riddles of the phenomena of Nature, the riddles connected with all these phenomena of Nature, and also with the human being, in so far as he has a kind of natural form of life, in so far as the powers of Nature compel him to do this or the other thing. The Old Testament, however, is the one and only document in which we find the human being described from the very beginning as an ethical soul-being, not merely as a being of Nature. And everything in the Old Testament is described in such a way that the human being is placed within the course of evolution, as an ethical soul-being. Every other statement made by modern science rests upon a very weak foundation; it dissolves into nothing if we really observe things. This is the great difference which appears to us. We may therefore say: Everything else in the world shows us that men have obtained mighty revelations from one or the other direction, they have obtained mighty revelations which were expressed in the legendary form of myths and which have arisen out of deep wisdom. We may also say that as far as the Old Testament is concerned the human beings have had certain definite revelations which are connected with the ethical soul-mysteries of man. This is a fact which is, in any case, quite clear.

Another difference appears, however, if we compare the New Testament with all the other documents of this kind. We find in it a spirit which differs entirely from the one contained in any other document, even in the Old Testament. How can we grasp this difference if we approach the question as anthroposophists? We shall realize this difference if we first place another phenomenon before our soul.

Let us imagine, first of all, a man who has never heard anything about spiritual science, who is entirely the product of a scientific or of another so-called sensible education of our modern time, and who has, therefore, never had the chance to permeate the ancient documents with spiritual science. We may perhaps imagine him as a learned person or as an unlearned person—the difference is not so great—we may imagine him in any case as a person who has had no contact with spiritual science and we see him approach these ancient documents, Greek, Persian, Indian, Germanic documents, and so forth. We imagine him approaching these documents, equipped with everything which modern thinking can give him, if he is really unable to feel even a breath of what constitutes spiritual investigation a very strange thing will appear. There will be a difference according to his more or less greater inclination toward poetry or toward a matter-of-fact mentality, but on the whole we may say that something very strange will appear. Such a man will never be able to understand the ancient documents, he will never be able to penetrate into the way in which wisdom is offered by them, he is simply unable to do it, it is quite impossible for him to understand them. In this sphere, we come across the strangest examples; it may suffice to refer to one of the most recent attempts to explain these ancient documents. A little book has just appeared, which is extremely interesting because it is so absurd. It attempts to explain, as it were, all the myths up to the Gospels, beginning with the earliest documents of the most primitive peoples. It is really a book which is extraordinarily interesting because of its grotesque way, its grotesquely stupid way of grasping things. It is entitled “Orpheus,” and its author is Salomon Reinach, who is well known in France as an investigator in this sphere, and among scientists he is a characteristic example of a man who has not even had the slightest inkling of the way in which it is possible to penetrate into such things. In this book, a definite method is applied to everything, and the author passes sentence upon everything. He sees nothing but symbols, and there are no real beings behind Hermes, Orpheus, etc. These characters are merely symbols and allegories to him ... It is not proper to repeat the explanations which he gives for these symbols; he speaks of them in such a way that it is not necessary to repeat them. Every reality contained in these things can thus be proved to be non-existent ... the reality of Demeter and of Persephone is explained away, he decrees that they do not exist. According to this author, all these names are merely symbols. He follows a method according to which it would be easy to prove to children, eighty years hence, that a man named Salomon Reinach has never lived in France at all, at the beginning of the twentieth century, but that the civilization of that time has merely comprised the contents of this book in the name of Salomon Reinach. This could be proved quite well! In spite of all, these things have caused a great sensation. And according to this same method evidence has been produced in Germany to the effect that Jesus has never lived at all. This too has caused a great sensation.

You see, we may now ask: Why is it not possible to-day to penetrate into these things without the aid of spiritual science, (and it is a fact that it is not possible to do this without spiritual science) what is the true reason for this? If we wish to understand the true reason for this, we must gain a deeper insight into the evolution of humanity. We must look back a certain while into this evolution of humanity. And as a result we shall really feel compelled to say: Indeed, the science which men possess to-day, the science which is taught to-day in the elementary schools concerning the sun, and so forth, this is something which the ancients did not possess they did not possess a science which could be grasped with the understanding, with the intellect. This is something to which the human race has advanced little by little. And when our souls were born during earlier incarnations, they were certainly not able to take up this form of science, for this did not exist, this was not as yet incorporated in our civilization But the more we go back into the course of evolution, the more we shall find (quite apart from the fact of seeking the reasons for this which have often been explained to many of you here, in this or in that direction) that men possessed a deep wisdom of an entirely different kind from the one of to-day, wisdom concerning spiritual things which modern men are unable to express in their scientific form. This wisdom ruled in the souls of men, it lived in their souls. Wisdom was simply there. Particularly the initiated leaders of humanity possessed this wisdom, and if the anthroposophical spirit lives within us, it can be proved historically that a primal revelation, a primal wisdom was spread over the whole human race upon the earth, a wisdom which took on this or that form, ac cording to the various stages of evolution. If anyone considers history with a truly anthroposophical spirit he will discover this primal, original revelation. But something else is needed: the ordinary, modern scientific mentality must pass through a preparation if it wishes to penetrate into these documents and grasp their true meaning—I shall now relate a simple fact—a preparation is needed enabling a modern man to penetrate into the spirit of these writings. If he passes through this preparation he will be able to penetrate into the spirit of these writings. This preparation consists in the study of the only documents which can be studied to-day in a direct and immediate way, namely, the Gospels and the Epistles of St. Paul. If we are filled with an anthroposophical spirit it is possible to approach these documents in a direct and immediate way and to understand them.

Even if we know nothing whatever about Anthroposophy, but if our feelings are filled with an anthroposophical spirit (this can be the case with many people) we may feel that something special lives in the Gospels and in the Epistles of St. Paul. This is indeed a strange fact! And in the case of an occultist another strange thing arises, something quite special will arise in his case. Namely, in the case of an occultist we may find that in accordance with modern prejudices he has, let us say, a certain aversion to approach these Gospels. It is quite possible to be filled with an occultistic spirit and yet to feel an aversion to the Gospels, to say, that they are only one religion among many others. No attempt is made to approach the Gospels, and it is possible to understand this aversion. But if we do this as occultists, if we have this strange attitude as occultists, we shall find that we cannot grasp what is contained in other documents. Everywhere we shall find something which we cannot understand. We may be content with this, but if we continue to penetrate more and more deeply into these things we shall never reach a goal unless we have passed through a preparation by studying the Gospels. On the other hand, it is a fact that if someone who may even be a well-trained occultist approaches an oriental or an occidental document and comes across a very hard nut which he cannot crack ... he will immediately be enlightened about the things contained in other documents if he approaches—even if it is only in spirit—the events of Palestine and if he allows them to inspire him. This is an undeniable fact. A ray of light can go out of the Gospels, and this is an experience which can be made. We must admit that the Gospels and the Epistles of St. Paul are indeed necessary if we wish to go back into earlier times. It is not possible to ignore them, to take no notice of them. Particularly the occultist will always realize this. If he is really able to read the spiritual documents, the Akasha Chronicle, it will not be necessary for him to consult the written Gospels—but he must approach the events of Palestine, he cannot ignore them. Otherwise, certain preceding things will always remain dark. I am therefore not drawing your attention to the records, or to the written word, but to the events, in the form in which they have rea1ly taken place within the course of human evolution. This is a very important fact.

I wish to throw some light upon this fact also from another side. Let us bear in mind what I have already stated. It is not possible to ignore, as it were, the event of the Christ, and if we wish to understand what has been given to humanity in the form of a primordial revelation we shall always trip up somewhere. I must say the following if I wish to describe the true aspect of things. Let us suppose that a modern occultist investigates the past and that he has no understanding (for it is this understanding which is so important) for the event of the Christ. He disregards the event of the Christ and proceeds to investigate earlier events of human evolution. He will then find that he grows uncertain everywhere, really everywhere. Of course, he can persuade himself that he feels quite certain about these things, but if he is honest he will have to admit that things are not entirely as they should be. Let us now imagine an occult investigator before the time of Christ Jesus, an occult investigator who has reached such a high degree of development in clairvoyance and also in other directions that he is able, even before the Christian era, to survey the whole past in such a way that, had he lived after the event of the Christ, he would have passed through the Christ event in his retrospective survey, a man who is therefore in advance of his time. Let us suppose that he lived five or six centuries before Christ and that he reached the maturity of a modern occultist; that is to say he is able to go back into the earlier events of human evolution by passing through the Christ event. And we may then ask ourselves: How would an occultist who is so much in advance of his time, that even five or six centuries before Christ he can go back into the earlier events of human evolution by passing through the Christ event, how would such an occultist have to appear in order to avoid falling a prey to the luciferic and ahrimanic powers? Let us suppose that it would really be necessary for him to pass through the Christ event ... This Christ event, however, has not yet taken place at the time in which he lived. In the case of such a man it appears that he will easily content himself with what he discovers—and he will then speak of all kinds of things which are not quite correct, for it is not possible to speak correctly about things if they are not seen correctly—but otherwise nothing will happen to him. Or else he will reach the point of saying: “There is something amiss, something I cannot find when I turn my gaze backwards. I cannot discover this something which I need along my path.” And he will then have to admit to himself: “Here I begin to grow uncertain. I must find this missing ‘something,’ but it does not exist as yet upon the earth. It cannot as yet be found within the evolution of the earth.”

You see, I have now painted theoretically, as it were, the portrait of a personality who lived during the 5th and 6th century before Christ, a personality who would have been mature enough to discover Christ Jesus in a retrospective survey, but he could not discover him because Christ Jesus had not as yet appeared upon the earth. He could not discover Christ Jesus as an earthly fact. A short time ago this theory took on the form of a vivid reality. I experienced it this year during a visit to one of our groups abroad which has adopted the anthroposophical manner of contemplating the world, during a visit to our group at Palermo. As the ship approached Palermo, I suddenly realized: “The solution of a riddle will present itself to you, a riddle which can only be solved easily here, at this place, through the immediate impressions which can be gained here.” Soon afterwards I found the solution of the riddle. The personality concerning whom I have just spoken to you in a theoretical manner, immediately appeared in the whole atmosphere of Sicily, I might say, in the whole astral body of Sicily. His presence was an altogether living one. In the whole atmosphere of Sicily continued to live a personality that is very enigmatic in many respects, the personality of Empedocles, the ancient philosopher. This ancient Greek philosopher has in fact lived in Sicily during the fifth century before Christ, and even external history knows that he was a profound initiate in many different spheres and that he accomplished magnificent things just here, in Sicily.

If to begin with, we turn, as it were, our spiritual gaze upon this man he will appear to us, from an occult standpoint in a very strange light. The occult fact which presents itself to us is the following. If we look back upon the development of Empedocles, if we follow his occupations as statesman, architect and philosopher, if we follow him upon his journeys, if we see him in the midst of his enthusiastic pupils initiating them into the various mysteries of the world—if we follow him spiritually in this manner, without the aid of external history, we shall discover in him a personality who possessed an infinite amount of scientific knowledge of the kind which is only known to a modern man. Empedocles had an altogether modern mentality, a modern aura, and he was indeed constituted in such a way that he sought to discover the origin of the world. In fact, according to his degree of development and everything which had taken place, he would necessarily have found the Christ in his retrospective survey. But the Christ had not yet appeared. It was not possible as yet to find Him upon the earth; He was still absent from the earth. These experiences in particular made Empedocles waver and developed within him a strange desire, and in his case it transformed itself into something entirely different from what takes place in the superficial minds of modern times. This desire transformed itself into the passion to consider the world in a materialistic way. Lucifer approached him. We should try to form a vivid picture of the way in which this took place. Empedocles possessed a modern spirit, but at the same time he was initiated in many different mysteries. He was clairvoyant to a high degree. Let us now imagine vividly that his modern way of thinking made him feel inclined to consider the world from a materialistic aspect; he has, in fact, drawn up a materialistic system which describes the world more or less from the stand point of a modern materialistic chemist, namely, as a combination and separation of elements. The one difference is that Empedocles distinguishes only four elements. He thought that various beings arise according to the way in which these four elements combine. As a result of these thoughts he felt the strong desire to discover in a true and real way what lies behind these material elements, what air and water really contain. If we peruse the Akasha Chronicle today and look into water, air, fire and earth we shall discover in them etherically the Christ. Empedocles could not find Him, but he felt the tremendous impulse to discover something in air and water, fire and earth, to find out what they really contain. And we can see how this personality is seized by the strong desire to penetrate at all costs into what constitutes the material elements. This desire finally induces him to make a kind of sacrifice. It is not merely a legend that Empedocles threw himself into the crater Aetna in order to unite himself with the elements. The luciferic force, the strong desire to grasp the elements, led him to a bodily union with the elements. The death of Empedocles continues to fill the atmosphere of Sicily, and this is a great mystery connected with this strange country.

Let us now picture the soul of Empedocles who has laid aside his body by allowing it to be burned. His soul is born again in a later period of time, when the Christ has already appeared upon the earth. Entirely new conditions now exist for this soul. In the past, this soul has, as it were, sacrificed itself to the elements. Now it is born again. But now it can discover the Christ when it looks back into time. And all the past knowledge concerning the elements rises up again in a new form, the knowledge which this soul once possessed arises in a completely new form. In fact, the personality of Empedocles was born again later, but at the present moment it is not permissible for me to mention his name. If we study the reincarnation of Empedocles in a more northern country, if we observe him as he then lived at the turning point of the Middle Ages and the modern time and if we compare this character with the Empedocles who threw himself into Mount Aetna, we shall see livingly before us the gigantic impulse which has arisen through the fact that the Christ event has in the meantime taken place upon the earth.

What thus takes place in the case of this one definite personality applies, however, to every soul, to the souls of each one of you. At the time in which the Christ event was drawing nigh, all these souls have looked back with a certain feeling of discomfort into past, even if they have not felt the mighty impulse experienced by Empedocles. They felt uncomfortable because they had lost their bearings and because the time of the modern scientific man who looks back into the past ... was gradually approaching, and something resembling the case of the men of earlier times begins to spread ... If we go back to earlier times we find that those who have preserved this tradition faced the masses and related to them—let us imagine this vividly—mighty tales which are contained, for instance, in the legends told to the ancient Greeks. But this induced the ancient Greeks to experience the truth of these legends, when they were, let us say, in a special condition which was still possible at that time to a greater extent than now, and these legends gave them, as it were, a push enabling them to look into the spiritual world. But the human beings lost this capacity. The inner force enabling them to rise into the spiritual world was lost to the extent in which intellectual knowledge began to develop. You may calculate and find in any little manual when our modern conceptions began to arise, these modern conceptions which children take up, if not with the mother's milk, at least with the school milk! These modern conceptions reach back to a few centuries before our Christian era. This is a tremendous turning-point. And if we wish to go back still further, if we wish to understand the ancient documents, it will not be possible for us to understand them, for now they appear to us merely as poems, legends and myths. We cannot go back further, and this is something which should really be borne in mind more clearly. More and more it will be the case that people who do not bring with them, as it were, an inherited disposition to understand the ancient documents, will be unable to understand them.

The opinion will gradually spread that there is a great field of illusion behind everything which is accepted as science, because the majority of scientists believes that now we fortunately know how the earth moves round, and that all the explanations of earlier times in this connection are nonsense. This opinion is already prevalent to-day. We go backwards into time ... The Copernican world-conception arises somewhat later, but even in the case of geometry we cannot go back further than Euclid. And further back, behind all this, a modern man can only see black darkness. He cannot find wisdom and the primordial revelation, he cannot find the path which leads into them. If we really accept this as a fact, something resulting from the deepest anthroposophical studies may then condense itself to a fundamental conviction—and this may take place even in the simplest mind, provided the feelings are sound.

Man must, after all, reach the point of saying to himself “The form in which I see the world is not its true aspect.” If this were its true aspect it would not be necessary to investigate it. Investigation would not be necessary at all, for the world would immediately appear in its true aspect. Modern investigation, however, does not consider the world in this way. The Copernican system would not exist if men were simply to accept what the senses reveal to them. Even external science contradicts the experiences gained through the senses. If we progress we shall see that we cannot stay by what the senses give us, by what we obtain through the external experiences which we make in the physical world. These must in any case be corrected, even by external science. This fact is perhaps not generally recognised; nevertheless, it is true. As soon as we begin to understand our own being—even if it is only with the aid of ordinary thinking and with what we can learn to-day—we shall be obliged to admit that the essential point of everything is to have an insight into the illusion created by the senses, for otherwise science would not exist and reflection would not exist. If this is indeed the case, we must discover something which enables us to understand without any difficulty in which direction and toward which goal the world is gradually developing. We shall find the confirmation of this fact if we consider matters a little in the light of Anthroposophy. We may therefore say to ourselves: Once upon a time there was a primordial wisdom; the human beings were constituted in such a way that they received a primordial wisdom which they could only see in pictures, but nevertheless they possessed such a primordial wisdom, and they have gradually lost the understanding for such a wisdom the more human evolution progressed; men were less and less able to grasp this primordial wisdom. And another fact is quite clear, namely, that they began to lose this understanding to the extent in which science and the intellectual understanding developed. We may now ask: What can have arisen at a certain definite moment?

Let us imagine the whole situation. Let us picture a man of pre-Christian times, who lived under certain conditions. He will have looked out into the world, he will have seen all manner of things, but within his soul there also lived the possibility of seeing behind these things. He still possessed this disposition. Consequently, it was an undeniable fact for him that there is an etheric body behind every flower. This was a fact for him. Gradually he began to lose this capacity. He lost it because it was banished by the intellectual understanding which rules to-day. The intellectual capacity cannot be united with the other one, for they are two hostile forces. This is an undeniable fact, and every occultist knows by experience that the understanding, or ordinary thought, sears and burns the clairvoyant manner of looking upon things. Even in the course of history, the knowledge based upon the ancient clairvoyance was lost to the extent in which the understanding, or the intellect in the ordinary meaning, have arisen, and the loss of the old clairvoyant wisdom also implied the loss of the capacity to understand the ancient traditions. A few centuries had to pass, and the kind of man I have just described to you had to be replaced by another kind who might perhaps have said: “It would, of course, be a serious prejudice to think the truth can be discovered in the way in which the world presents itself to our senses. Human reason must supplement everything!” Particularly this belief in human reason was the decisive factor; human reason must first pounce upon the phenomena which appear to the senses and then grasp them logically.

Such a kind of man would perhaps have said: “The special advantage of the human being over all the creatures of the earth is the fact that he is endowed with reason, that he can understand cause and effect as they manifest themselves behind the sense-phenomena. He is able to discover this. And his intellect enables him to communicate with other men through the means of speech. For it is easy to see that speech is a child of reason.” And he might also have said: “Reason is, of course, the highest of all things.” Now, if we wish to draw a vivid picture of such a person, we should imagine him saying to himself: “Rely on your understanding and reason, dissect everything with your reason, and then you will surely reach the truth!” Let us suppose that we are actually facing such a man. I have given you a description from a theoretical standpoint, yet this particular type of man has appeared very frequently. A characteristic thinker of this kind was Cicero, who lived shortly before Christ. If you study Cicero you will immediately see that he thinks exactly in this way, namely, that reason is able to grasp everything. It is not true that the world appears as it presents itself to the senses, nevertheless human reason is able to grasp everything! Just in the case of people who lived shortly before Christ we find an invincible faith in reason. They even identify reason with God himself, who rules within things. Cicero adopts this standpoint.

Let us suppose, however, that someone succeeds in discovering the secrets connected with all this. Let us suppose that someone contemplates all this in an entirely unprejudiced way and sees how everything results little by little. How would he then describe the whole period? Let us suppose that one century before Christ a man who is endowed with deep insight contemplates all these things ... How would the whole course of history appear to him? Well, he would say: “We can see two currents in humanity. One is the old clairvoyant power, with a descending course. Reason appears in its place, and it roots out and destroys within the human being the possibility of looking into the spiritual world. A great darkness spreads over the spiritual world. Those who accept the authority of reason will indeed think that their reason can discover what lies behind things. But these people forget the true nature of reason, about which they talk so much. Reason is linked up exclusively with the brain. It is a force which can only use the brain as its instrument. It belongs to the physical world and must, therefore, share the qualities of the physical world” ... Such a man would say: “You may, if you like, rely on your intellect and I say that it enables you to grasp what lies behind things, since the things in themselves are not real. Consider, however, that reason itself belongs to these things. You are a physical being among other physical beings, and your reason belongs to the physical world. If you think that reason enables you to discover what lies behind all the other things, you will demolish the foundation under your feet.” This is what he would say, and he would add: “Indeed, men are more and more inclined to use their reason, to rely upon their intellect. They have this inclination. But in doing so, they raise up before them a wall hiding the spiritual world, for they make use of an instrument which can not be applied to the spiritual world, for it is limited to the physical world. Humanity, however, unfolds in the very direction of developing this instrument.” And if this man had known the real course of events, he would also have said: “If men return to the spiritual world at all, they should not only be able to use their intellect, which can be applied solely to the physical world, but an impulse must arise enabling them to ascend once more to the spiritual worlds, an impulse which drives the intellect itself along this upward path. But this can only take place,” this person would have said, “if something dies within the human being, if something which calls forth in him the firm belief in the exclusive rule of reason perishes. This must die.” In fact, we imagine the human being gradually descending into the material world and developing his brain more and more. If the human being were to depend exclusively on his reason, he would be unable to abandon it, to come out of it. His physical body would then deceive him and persuade him to do away with everything which cannot be grasped by earthly reason. But it is the physical body which dulls man in this manner, because it gradually develops to a very high degree, and man does not realise that he thus remains within the physical world. Try to imagine this and you will see that the human being is then caught as if in a trap. He is quite unable to escape out of himself. Human evolution has so far reached the point of preventing man from going out of his own self, and so he faces the danger, of being gradually overwhelmed by his physical body. What can help the human being at all in this case? If just at the time when the intellect reaches this point, there arises the possibility of changing the intellect so, that the part which blinds it, dies, then this part must die. An impulse must arise which is able to overcome once and for all that part in man which can overwhelm him through a blind faith in mere reason. Try to feel the power of this impulse; try to feel that this was the meaning of human evolution! The bodily constitution developed in such a way that it would have overwhelmed man. He would have reached the point of thinking that he must remain within the physical world and yet be able to penetrate through Maya, without bearing in mind that he himself lived in this Maya through his intellect. This would have taken place had not something arisen which can tear him out of it, as soon as he accepts it, and which is able to counteract the fall into the physical sphere. Indeed, its influence reaches as far as the etheric body, so that the etheric body is then able to kill what leads man into a similar illusion. The human being would otherwise have remained imprisoned in this trap.

Let us now turn away from such a person who would have spoken in this way when the time of Christ Jesus was approaching, and let us consider the way in which a modern man, or anyone of us, would look at things. He would say to himself: If I consider the development of man in an unprejudiced way and see how the intellect, this instrument belonging to Maya, has gradually gained strength, I would undoubtedly be on the wrong track if I follow merely the course of the world's evolution. For, this is arranged in such a way that if I do not take up within me the impulse which kills that part leading me astray in this direction, I am unable to free myself from the intellect. What must therefore have taken place? I must be able to look back upon a time in which this impulse has entered. I must find something within the historical evolution of humanity which brings about the fact that the continuous stream of evolution has been reversed in a materialistic sense. If to-day I were to look within my own being without finding anything of this kind, what would I then have to find? I would trace in that case the gradual growth of the intellect, until I reached a time, at the beginning of our era, when the intellect began to work ... and further back? There it grows dark, pitch black darkness rules there, and I shall need something entirely different. Then it will grow light, and here everyone must encounter the Christ! Anyone who is at all willing to believe in the possibility of progress, and that during the following incarnations he will have within him something which will lead him upwards and will prevent his being overwhelmed by Maya, must meet the Christ when he looks back into time. Upon looking back, everyone must encounter the Christ. This can give him an impulse leading him upwards.

Let us now suppose that the gospels did not exist, and that we would not need them as anthroposophists. Let us suppose that we do not need the gospels; that all we need is to study the course of human evolution in an unprejudiced way and to say: What would become of every human being if he were unable to look back upon an event which has swung the whole meaning of the earlier course of evolution over to the other side? We simply must encounter the Christ if we go back into the course of evolution! Anthroposophists must be able to find Him, and the clairvoyants will find him under every circumstance. This is a mystery which is connected particularly with Christianity. Documents may be questioned. Indeed, the gospels are not real historical documents. All the clever people, Jensen and others, who decree in a trivially learned manner that the gospels do not exist and upon them as mere legends, have a certain justification for doing this, because they depend solely upon their external reason. But if we are anthroposophists we are able to say that we do not need the gospels; we only need the facts supplied by spiritual science itself, and if we go back into time we shall discover the living Christ, as He appeared to Paul in the event of Damascus. Paul has experienced in advance what we, too, are able to experience if we search for the Christ in a truly anthroposophical spirit. Paul was, after all, in the same position of a modern anthroposophist who does not wish to accept the gospels. At his time the gospels did not exist, but Paul was able to go to Jerusalem. Nevertheless, this did not convince him, for otherwise he would not have left Jerusalem. The events described in the gospels did not convince him. It is not necessary, therefore, that the contents of the gospels should convince a modern person. All that is necessary is that he should be in a position to experience, through Anthroposophy, what Paul has experienced, and this experience will then become for him an event of Damascus. He will then have the proof of Christ's existence, in the same way as Paul, without the aid of documents.

Of course, this points to very deep things in human evolution, to extraordinarily deep things in the evolution of man. In a certain sense, every human being, even the simplest man, may experience what the reincarnated Empedocles has experienced during the 15th and 16th century, who looked back into earlier times and was able to see what he was unable to see before. Before, he had grown so uncertain that he threw himself into Mount Aetna. He cast his glance backwards during the 15th and 16th century and what he was unable to grasp in any way during his previous incarnation he was now able to grasp clearly through the Christ principle. And this enabled him to become one of the most remarkable personalities of the later era.

This is how matters appear to every human being, without the aid of any document, simply through retrospection. At some later time, all men will be able to look back into an earlier incarnation and they will distinguish exactly the incarnations before and after Christ. What may be felt to-day instinctively by a simple soul who reads the gospels, will arise, later, in the form of knowledge. This is the chief difference between the gospels and other documents: they are the first documents which we must understand. The gospels are a great, beautiful and mighty point of transition. It we pass through it, light begins to spread, while everywhere else there is darkness.

It is indeed so. Christianity is only at the beginning of its evolution, and a modern man may find that he often loses his thread when he investigates earlier things. But if he returns to one of the events in the life of the Christ he will feel inspired, and it will grow light about him. Even a simple person may experience what occultists discover, namely, he will be able to feel within his soul a reflection, as it were, of what I have just explained. He may feel very depressed owing to his human weaknesses and mistakes and he may admit to himself: “What I am to-day, is the result of all the generations!” But then he would deny this and would have to admit to himself, instead, that he himself has been his own father and his own mother. There is, consequently, something within us connecting us with the rest of humanity, and we may feel very depressed by all human mistakes, weaknesses and illnesses. Nevertheless, even the simplest soul always has the possibility of rising. These words should not be understood in the orthodox meaning. What is possible for an occultist is also possible for the simplest soul. Such a simple man may feel as weak possible, but if he begins to read the gospels, strength will flow out of the gospels, because the power of the Word streams out of them and penetrates into the etheric body. The gospels are strengthening words, words of strength. They do not speak merely to the intellect, but penetrate into the deeper forces of the soul. And they are not merely based upon the intellect which exists in Maya, but they penetrate into the deeper forces, which can, as it were, console the intellect concerning its own nature. This is the great strength of the gospels; they exist for every one of us, and this is the powerful element distinguishing them from all the other documents. This fact, too, may not be accepted, but its rejection would imply that the possibility of human progress is denied altogether.

You see, this points to a fact which cannot be grasped right away. And now you will be able to realize what was needed for the preparation of a person whom I have already set before your soul hypothetically, who announced, one century before our era: “A man must come who will give us the impulse which will bring about the great turning point in the course of events.”

This person was a significant man, and he also underwent the necessary preparation. For a long time, the attempt had already been made, among those who knew things, to bring about the possibility that at least a few people, as it were, should understand the times which were approaching, that they should understand what was being prepared, namely, that, on the one hand, men were being drawn into a snare, and that, on the other hand, through the appearance of the Christ, they could be led upwards again. This was taught prophetically. The man who was chosen to teach this prophetically, more than one century before our era, within the circles of people who were able to understand these teachings, was an initiate of the community of the Essenes, which was closely related to the circles frequented by the Christ. He announced the coming of One Who would lead men upwards again. The man who taught this within the community of the Essenes was a very significant individuality. External history really knows very little about him, but at least a few writers mention the legends referring to him which were handed down traditionally. Thus he is not merely a mythological character, or one who is named exclusively in occultism, He lived a hundred years before Christ and he even instructed one of his five or six pupils to write down his teachings. One of the pupils of this man, who drew attention to the Christ and announced His coming, understood the meaning of his teachings. This man, therefore, had a pupil, who was called Matthew, and he wrote down the mysteries relating to the Christ. The individuality who taught them was Jeshu ben Pandira.² He had to suffer martyrdom because he taught these things, he was stoned to death in his own country, and afterwards his lifeless body was hanged. We should not confuse Jeshu ben Pandira with Jesus of Nazareth. Jeshu ben Pandira, the great prophet of the Christ, instructed his pupils to write down what he knew, and these documents then came into the hands of the man who included them with the mysteries which they contained, into the gospel which is known to us as the Gospel according to Matthew. It is an important, a preeminently important fact to realize, in the first place, the necessity of the Christ impulse, and in the second place, in an occult historical way, how Jeshu ben Pandira, through the fact that he was first stoned and immediately afterwards crucified, set forth, as it were, symbolically what took place afterwards in the Mystery of Golgotha. Christ was not stoned, but crucified, and a wonderful thing took place simultaneously with His death, for at the very moment when His blood streamed out of His wounds something passed over into the atmosphere of the earth, which brings to those who take up this event in their etheric body when they look back into time, to those who pass through this event and look, as it were, into the grave of the Christ, something leading them into a past filled with light, because they have passed through this moment. But without this experience, darkness spreads over everything which lies before it.

Consider what has been said to-day. It was my task to point this out to you. This subject, however, is so vast and encompassing that mere indications can be given. Nevertheless, these indications were treated so that if you investigate what you already know and what you carry in your heart, you will find to what a great extent life itself and your own soul prove the truth of what I have told you to-day.

• 1. Secrets at the Bible Story of Creation
• 2. Compare the lecture published in German by the Philos. Anthrop. Verlag “Jeshu ben Pandira, der Vorbereiter für ein Verständnis des Christus-Impulses.”

When someone has concerned himself for a time with the conception of the world presented by Spiritual Science, and then allows the various ideas and thoughts and items of knowledge that he gains from it to work upon him, manifold questions arise, and he becomes more and more of a spiritual scientist by linking such questions—which are really questions of feeling, of the heart, of the character, in short, of life in general—with spiritual-scientific ideas. The nature of these ideas is such that they do not only satisfy our theoretical, scientific curiosity but shed light upon the riddles of life, upon the mysteries of existence, and they bear fruit in the real sense only when we no longer merely reflect about and feel their import, value and meaning, but learn under their influence to look differently at the world around us. These ideas should warm us inwardly, should become impulses, forces of heart and soul within us. And this is increasingly so when the answers received to certain questions give rise to new questions, when those answers in turn become questions followed by new answers, and so on. In this way progress is made both in spiritual knowledge and in the spiritual life.

A fairly long time will still have to pass before it will be possible to speak of the more intimate aspects of spiritual life in public lectures, but within our own Groups the time when this can be done should be coming nearer and nearer. It is therefore inevitable that new members may be taken aback or even shocked when they hear certain things; but, after all, we should make no progress in our work if we could not pass on to discuss more intimate questions of life on the basis of spiritual-scientific investigation and knowledge. Therefore—although misunderstandings may arise in those of you who have been concerned with the spiritual life for only a comparatively short time—we will consider certain of these more intimate facts of spiritual knowledge again to-day.

Without doubt an earnest question will arise in us when we think about the idea of reincarnation, of many earth-lives, not merely as an abstract theory, but when we ponder deeply on the meaning and implications of this fact of the spiritual life. The significant answer given by reincarnation will be followed by new questions and we may ask, for example: If the human being lives many times on earth, if he returns again and again in new incarnations, what is the deeper meaning of this?—The usual answer is that by passing many times through life we ascend higher and higher, experiencing the results and fruits of earlier earth-lives in later ones, and thus making progress. But that is still a rather general, abstract answer. It is only through more exact knowledge of the whole purpose of earthly life that we are able to fathom the significance of repeated incarnations.

If a man were to keep returning to an earth that did not change but remained essentially the same, there would not really be much to be learnt through successive incarnations. These incarnations are important because, as we pass through each of them, we can learn new things, have new experiences on the earth. Over short periods of time this is not so clearly perceptible, but if, as Spiritual Science enables us to do, we survey long periods, it becomes obvious that the epochs of our earth differ essentially from each other in character, and that we are continually passing through new experiences. But something else, too, must be realised—that these changes in the life of the earth itself must be taken into account. If in a particular epoch of earthly existence we neglect the opportunity of experiencing and learning what that epoch has to offer, then, although we return in a subsequent incarnation, we have missed something, we have not assimilated what we ought to have assimilated in the previous epoch. The result is that in the next epoch we are unable to make proper use of our forces and faculties.

Speaking still in a quite general sense, it can be said that in our epoch something is possible on earth, indeed over almost the whole globe, that was not possible in the earlier incarnations, for example, of men now living. Strange as it may seem, there is a certain, indeed a great significance in this. It is possible in the present incarnation for certain numbers of people to come to Spiritual Science; that is, to assimilate the findings of spiritual investigation which are available in the domain of Spiritual Science today. The fact that a few human beings come together and receive the knowledge discovered by spiritual investigation may of course be regarded as of no importance, but people who hold this view do not understand the significance of reincarnation, nor that certain things can be learnt only during one particular incarnation. If they are not learnt, something has been missed and will be lacking in the following incarnations.

This above all must be realised: What we learn to-day in Spiritual Science becomes part of our soul, and we bring it with us when we descend again into the next incarnation.

Let us now try to grasp what this means for the soul. Reference will have to be made not only to a great deal that will already be known to you from other lectures and from your own reading, but to many facts of the spiritual life that are more or less new or still quite unfamiliar to you. It is necessary first to go back, as often before, to earlier epochs in the evolution of humanity and of the earth. We are living now in the fifth epoch following the great Atlantean catastrophe. This epoch was preceded by the fourth, the Greco-Latin epoch, when ideas and experiences of paramount importance of life on earth originated among the Greek and Latin peoples. This fourth epoch was preceded by the Chaldean-Babylonian-Assyrian-Egyptian period, this by the original Persian and this in turn by the ancient Indian. In a still more distant past we come to the great Atlantean catastrophe by which an ancient continent extending over the area of the present Atlantic Ocean was destroyed. This continent of ancient Atlantis was gradually swept away and the solid earth on which we are now living received its present configuration. In still earlier epochs preceding the Atlantean catastrophe, we come to the civilisations and forms of culture developed on Atlantis by the Atlantean races. And these conditions were preceded by still earlier ones.

A survey of what is told by history—it does not, after all, go very far back—may easily give rise to the belief (although this is quite unfounded even for shorter periods) that conditions of existence on our earth were always the same as they are to-day. That is by no means so, for there have been fundamental changes—most marked of all in man's life of soul. The souls of those sitting here to-day were incarnated in bodies belonging to all these epochs of earth-evolution and they absorbed what it was possible to absorb in each of them. In each successive incarnation the soul has developed different faculties. Although during the Greco-Latin epoch the difference was perhaps not quite as extreme, in the epoch of ancient Persia and even more so in that of ancient India, our souls were entirely different from what they are to-day. They were equipped with faculties of another kind altogether in those olden times and lived under entirely different conditions. And now, in order that what follows may be thoroughly understood, we will visualise as clearly as possible the nature of our souls after the Atlantean catastrophe, when they were incarnated, let us say, in the bodies that could have existed on earth only at the time of the ancient Indian civilisation-epoch. It must not be imagined that this civilisation was to be found only in India itself—it was merely that in those days the Indian peoples were of prime importance. The forms of civilisation differed all over the earth, but they bore the stamp of the instructions given for the ancient Indians by the Leaders of humanity.

When thinking of the nature of our souls in that epoch it must be realised at once that knowledge of the kind possessed by men of the modern age was then quite impossible. There was as yet no consciousness of the self, no ego-consciousness as clear and distinct as that of today. The fact that he was an ego hardly entered a man's consciousness. True, the ego, the “I”, was already within man as a power, a force, but knowledge of the ego is not the same thing as the power or activity. Human beings lacked the inwardness belonging to their nature to-day, but instead of it they possessed faculties of quite another kind—faculties we have often referred to as those of ancient, shadowy clairvoyance.

When we study the human soul during waking life in those times we find that it did not really feel itself as an ego; an individual man felt himself to be a member of his race or tribe, of his folk. In the sense that the hand is a limb or member of the body, the single “I” or ego stood for the whole community of the racial stock and the folk. Man did not feel himself to be an individual “I” as he does to-day; he experienced the ego as the folk-ego, the tribal ego. During the day he did not really know that he was a man in the real sense. But when evening came and he went to sleep, his consciousness was not completely darkened, as it is to-day; the soul was able, during sleep, to be aware of spiritual facts—for example, of spiritual facts and happenings in its environment of which the dream to-day is a mere shadow, in most cases no longer representing their full reality. Men had such perceptions at that time and they knew: There is indeed a spiritual world. The spiritual world was a reality to them, not as the result of logical reasoning, not through anything needing proof, but because every night, even if in dim, dreamlike consciousness, they were actually within the spiritual world. But that was not the essential. As well as sleeping and waking life, there were also intermediate states during which man was neither completely asleep nor completely awake. In those states, ego-consciousness was diminished even more than by day, but on the other hand the perception of spiritual happenings, the dreamlike clairvoyance, was essentially stronger than at other times during the night. Thus there were intermediate states in which men had, it is true, no ego-consciousness, but were clairvoyant. In such states a man was as if transported, entirely unaware of his separate identity. He did not know: “I am a man”. But he knew with certainty: “I am a member of a spiritual world, and I know that it is a reality for I behold it.” Such were the experiences of human souls in the days of ancient India. And in the Atlantean epoch this consciousness, this life in the spiritual world, was even clearer; indeed very, very much clearer ... We therefore look back to an age when our souls were endowed with a dim, dreamlike clairvoyance which has faded away by degrees in the course of the evolution of mankind.

If our souls had remained at the stage of this ancient clairvoyance, we could not have acquired the individual ego-consciousness that is ours today; it would not have been possible for us to realise: We are men. We were obliged so to speak, to exchange our consciousness of the spiritual world for ego-consciousness, “I”-consciousness. In the future we shall have both at the same time; we shall all attain that state in which clairvoyance functions in the fullest sense while ego-consciousness is maintained intact—as can only occur to-day in one who has trodden the path of Initiation. In the future it will again be possible for everyone to gaze into the spiritual world and yet to feel himself a man, an ego.

Picture to yourselves once more what has taken place. The soul has passed from incarnation to incarnation; once it was clairvoyant, then later on the consciousness of becoming an ego grew clearer and clearer and it was increasingly possible for the soul to form its own judgments. As long as a man still has clairvoyant vision of the spiritual world and does not feel himself to be an ego, he cannot form judgments or reason with the intellect. The latter faculty developed steadily but with every succeeding incarnation the old clairvoyance faded. The states in which man was able to gaze into the spiritual world became rarer; he penetrated more and more deeply into the physical plane, developed logical thinking and felt himself to be an ego.

We can therefore say that in very ancient times man was a spiritual being, for he lived in direct intercourse with other spiritual beings as their companion; he felt his kinship with beings to whom he can no longer look up to-day with normal senses. As well as the world immediately surrounding us there are, as we know, still other worlds, peopled by other spiritual beings. With his normal consciousness to-day man cannot see into these worlds, but in earlier times he lived in them, both during the night-consciousness of sleep and in the intermediate state of which we spoke. He lived within these worlds, in communion with these other beings. Normally, this is no longer possible for him to-day. He was, as it were, cast out of his home—the spiritual world—and with every new incarnation became more firmly established in this earthly world.

In the sanctuaries for the cultivation of the spiritual life, in domains of learning and in the sciences where such things were still known, account was taken of the fact that man had incarnated in these different epochs of earth-evolution. Men looked back to a very ancient epoch before the Atlantean catastrophe, when human beings lived in direct communion with the Gods or spiritual Beings, and when their inner life of feeling and sentient experience was naturally quite different. You can well imagine that this was so in an epoch when the soul was fully aware of being able to look up to the higher Beings, knowing itself to be a member of that higher world. In considering these facts we will remind ourselves that we can learn to speak and think today if we grow up among human beings, for such faculties can be acquired only through contact with men. If a child were to be put on some lonely island to-day and grew up without having any contact with human beings, he would not develop the faculties of thinking and speaking.

This shows that the evolution of any being is to some extent dependent upon the species of beings among whom it grows up and lives. That this has an effect upon evolution can be observed in the case of animals. It is well known that if dogs are removed from conditions where they are in contact with human beings to places where they have no such contact, they forget how to bark: as a rule the descendants of such dogs cannot bark at all. Something does, then, depend upon the kind of beings among which a being grows up. You can therefore imagine that for the same souls to live among modern men on the physical plane is a different matter from having lived at an earlier time among spiritual Beings in a spiritual world into which normal vision to-day does not penetrate. The impulses man developed when living among men and those he developed when living among Gods were quite different.

Higher knowledge has always recognised these things, has always looked back to that ancient time when men were in direct contact with divine-spiritual Beings. And the effect of this contact was that the soul felt itself a member of the divine-spiritual world. But this also engendered impulses and forces in the soul that were still of a divine-spiritual nature—divine-spiritual in quite another sense from that which applies to the forces of the soul to-day. When the soul felt itself a member of the higher world, there spoke out of this soul a will that also sprang from the divine-spiritual world—a will of which it might rightly be said that it was inspired, because the soul was living among Gods.

Higher knowledge speaks of this age when man was still united with the divine-spiritual Beings as the Golden Age, or Krita Yuga. It is an age of great antiquity, the most important period of which actually preceded the Atlantean catastrophe. Then came an age when men no longer felt their connection with the divine-spiritual world as strongly as during Krita Yuga, when :they no longer felt that their impulses were determined by their life with the Gods, when their vision of the spirit and the soul was already clouded. Nevertheless, there still remained in them a memory of their life with the spiritual Beings and the Gods.

This memory was particularly distinct in ancient India. It was very easy in those days to speak about spiritual things; one could have directed men's attention to the outer, physically perceptible world and yet regard it as maya or illusion, because men had not been having these physical perceptions for so very long. So it was in ancient India. Souls then living no longer beheld the Gods themselves, but they still beheld spiritual facts and happenings and spiritual Beings of lower ranks. Only a comparatively small number of men were still able to behold the sublime spiritual Beings, and even for these men the former living communion with the Gods was already much less intense. The will-impulses from the divine-spiritual world had already disappeared. Nevertheless, a glimpse into spiritual facts and happenings was still possible, at all events in certain states of consciousness: in sleep and in those intermediate states to which reference has been made.

The most important facts of this spiritual world, however, which in earlier times had been experienced as immediate reality, were now there in the form of a kind of knowledge of truth, as something that the soul still knew with certainty but which was now operative only in the form of knowledge, as a truth. Men still lived in the spiritual world, but in this later age the realisation of its existence was not as strong as it had formerly been. This period is called the Silver Age, or Treta Yuga.

Then came the epoch of those incarnations when man's vision was more and more shut off from the spiritual world, when his whole nature was directed to the outer sense-world and firmly consolidated in that world; inner ego-consciousness, consciousness of manhood, became more and more definite and distinct. This is the Bronze Age, or Dvapara Yuga. Man's knowledge of the spiritual world was no longer as sublime or direct as in earlier times, but something at least had remained in humanity. It was as if in men of the present day who have reached a certain age there were to remain something of the jubilance of youth ... this is past and over but it has been experienced and known and a man can speak of it as something with which he is familiar. Thus the souls of that age were still in some degree familiar with experiences leading to the spiritual worlds. That is the essential characteristic of Dvapara Yuga.

But then came another age, an age when even this degree of familiarity with the spiritual world ceased, when the doors of the spiritual world closed. Men's vision was more and more confined to the outer material world and to the intellect which elaborates the sense-impressions, so that the only remaining possibility was to reflect about the spiritual world—which is the most unsatisfactory way of acquiring knowledge of it. What men now actually knew from their own experience was the material-physical world. If they desired to know something about the spiritual world, this was possible only through reflection. It is the age when man was most lacking in spirituality and therefore established himself firmly in the material world. This was necessary in order that he might be able by degrees to develop consciousness of self to its highest point, for only through the sturdy resistance of the outer world could man learn to distinguish himself from the world and experience himself as an individual. This age is called Kali Yuga, or the Dark Age.

I emphasise that these designations—Krita Yuga, for example—can also be applied to longer epochs, for before the Golden Age man experienced and participated in still higher worlds; hence all those earlier ages could be embraced by this name. But if, so to speak, demands are kept moderate and one is satisfied with the range of spiritual experience described, the periods can be divided in the way indicated. Definite time periods can be given for all such epochs. True, evolution progresses slowly and by degrees, but there are certain boundary-lines of which it can be said that prior to them such-and-such conditions of life and of consciousness predominated, and subsequently, others.

Accordingly, in the sense first spoken of, Kali Yuga began approximately in the year 3101 B.C. Thus we realise that our souls have appeared repeatedly on the earth in new incarnations, in the course of which man's vision has been more and more shut off from the spiritual world and therefore increasingly restricted to the outer world of the senses. We realise, too, that with every incarnation our souls enter into new conditions in which there are always new things to be learnt. What we can achieve in Kali Yuga is to establish and consolidate our ego-consciousness. This was not previously possible, for we had first to be endowed with the ego.

If in some incarnation souls have failed to take in what that particular epoch has to give, it is very difficult for the loss to be made good in later epochs. Such souls must wait a long time until the loss can in some respect be counterbalanced. But no reliance should be placed upon such a possibility.

We will therefore picture to ourselves that the result of the doors being closed against the spiritual world was of fundamental and essential importance. This was also the epoch of John the Baptist, of Christ Himself on earth. In that epoch, when 3,100 years of the Dark Age had already elapsed, a fact of salient importance was that all human beings ,then living had already been incarnated several times—once or twice at the very least—in the Dark Age. Ego-consciousness had been firmly established; memory of the spiritual world had faded away, and if men did not desire to lose their connection with the spiritual world entirely, it was essential for them to learn to experience within the ego the reality of the spiritual world. The ego must have developed to the stage where it could be certain—in its inmost core at least—that there is a spiritual world, and that there are higher spiritual Beings. The ego must have made itself capable of feeling, of believing in, the spiritual world.

If in the days of Christ Jesus someone had voiced the truth in regard to the conditions then prevailing, he might have said: In earlier times men could experience the kingdom of heaven while they were outside their ego in those spiritual distances reached when out of the body. Man had then to experience the kingdoms of heaven, the kingdoms of the spiritual world, far away from the ego. This is no longer possible, for man's nature has changed so greatly that these kingdoms must be experienced within the ego itself; the kingdoms of heaven have come so near to man that they work into his very ego. And it was this that was proclaimed by John the Baptist: The kingdoms of heaven are at hand!—that is to say, they have drawn near to the ego. Previously they were outside man, but now they are near and man must grasp them in the very core of his being, in the ego. And because in this Dark Age, in Kali Yuga, man could no longer go forth from the physical into the spiritual world, it was necessary for the Divine Being, Christ, to come down into the physical world ... Christ's descent into a man of flesh, into Jesus of Nazareth, was necessary in order that through beholding the life and deeds of Christ on the physical plane it might become possible for men to be linked, in the physical body, with the kingdoms of heaven, with the spiritual world. And so Christ's sojourn on earth took place during a period in the middle of Kali Yuga, the Dark Age, when men who were not living in a state of dull insensibility but understood the nature of the times could realise: The descent of the God to men is necessary in order that a lost connection with the spiritual world may be established once again.

If at that time no human beings had been able to find a living link with Christ in their hearts and souls, the connection with the spiritual worlds would have been gradually lost; the kingdoms of heaven would not have been received into the egos of men. It might well have happened that if all human beings living at that crucial point of time had persisted in remaining in darkness, an event of such momentous significance would have passed them by unnoticed.

The souls of men would have withered, gone to waste, decayed. True, even without Christ they would have continued to incarnate for some time still, but they would not have been able to implant in the ego the power that would have enabled them to find the link with the kingdoms of heaven. The event of the Appearance of Christ on the earth might everywhere have passed unnoticed—as it did, for example, in Rome. It was alleged in Rome that a sect of sinful people were living in some out-of-the-way, sordid alley, that among them was a wicked spirit calling himself Jesus of Nazareth and inciting them by his preaching to all kinds of villainous deeds. At a certain period that was all that was known in Rome of Christ! And you may possibly also be aware that Tacitus, the great Roman historian, wrote in a similar vein about a hundred years after the events in Palestine.

Thus it was by no means universally realised that something of supreme importance had taken place: that the Divine Light had shone into the darkness of earth and that it was now possible for men to be brought safely through the Kali Yuga. The possibility of further evolution for humanity was ensured because there were certain souls who understood what was at stake at that point of time and knew what it signified that Christ had been upon earth.

If you were to transfer yourselves in thought to that time, you would realise that it was quite possible to live without knowing anything at all of the advent of Christ Jesus on the physical plane—it was quite possible to live on earth without having any consciousness of this most momentous event.

Would it not also be possible to-day for something of infinite importance to take place without men being aware of it? Might not our contemporaries fail to have the slightest inkling of the most important happening in the world at the present time? It might well be so. For something of supreme importance is taking place, although it is perceptible only to the eyes of spirit. There is a great deal of talk about periods of transition; we ourselves are actually living in a very important one. And its importance lies in the fact that the Dark Age has run its course and a new age is beginning, when slowly and by degrees the souls of men will change and new faculties will be developed.

The fact that the vast majority of men are entirely unaware of this need not be a cause of surprise, for it was the same when the Christ Event took place at the beginning of our era. Kali Yuga came to an end in the year 1899 and we have now to live on into a new age. What is beginning is slowly preparing men for new faculties of soul.

The first indications of these new faculties will be noticeable in isolated souls comparatively soon now, and they will become more clearly apparent in the middle of the thirties of this century, approximately in the period between 1930 and 1940. The years 1933, 1935 and 1937 will be particularly important. Very special faculties will then reveal themselves in human beings as natural gifts. Great changes will take place during this period and biblical prophecies will be fulfilled. Everything will change for souls who are living on earth and also for those who are no longer in physical bodies. Whatever their realm of existence, souls are on the way to possessing entirely new faculties. Everything is changing—but the happening of supreme importance in our time is a deeply incisive transformation of the faculties of the human soul.

Kali Yuga is over and the souls of men are now beginning to develop new faculties. These faculties—because this is the purpose of the epoch—will of themselves draw forth from souls certain powers of clairvoyance which during Kali Yuga had necessarily to be submerged in the realm of the unconscious. A number of souls will experience the strange condition of having ego-consciousness but at the same time the feeling of living in a world essentially different from the world known to their ordinary consciousness. The experience will be shadowy, like a divination, as though an operation had been performed on one born blind. ... Through what we call esoteric training these clairvoyant faculties will be attained in a far better form. But because human beings progress, they will appear in mankind in their very earliest beginnings, in their most elementary stages, through the natural process of evolution.

But it might very easily happen—indeed, far more easily now than at any earlier time—that men would prove incapable of grasping this event of such supreme importance for humanity, incapable of realising that this denotes an actual glimpse into a spiritual world, although still shadowy and dim. There might, for example, be so much wickedness, so much materialism on the earth that the majority of men would show not the slightest understanding, and regard those who have this clairvoyance as lunatics, shutting them up in asylums together with those whose minds are obviously deranged. This point of time might pass men by without leaving a trace, although to-day we too are letting the call of John the Baptist, the forerunner of Christ, and of Christ Himself, again resound: A new epoch is at hand when the souls of men must take a step upward into the kingdoms of heaven.

The great event might very easily pass without being understood by men. ... If between the years 1930 and 1940 the materialists were to say triumphantly: True, there have been a number of fools but no sign whatever of the expected great event ... this would not in the least disprove what has been said. But if the materialists were to win the day and mankind were to overlook these happenings altogether, it would be a dire misfortune. Even if men should prove incapable of perceiving them, great things will come to pass.

One is that it will be possible for men to acquire the new faculty of perception in the etheric world—a certain number to begin with, and they will be followed by more and more others, for mankind will have 2,500 years during which to develop these faculties in greater and greater perfection. This opportunity must not be missed. If it were, this would be a tragic misfortune and mankind would then be obliged to wait until a later epoch in order to retrieve the lost opportunity and subsequently to develop the new faculty. This faculty will consist in men being able to see in their environment something of the etheric world which hitherto they have not normally been able to see. Man now sees only the human physical body, but then he will be able to see the etheric body at least as a shadowy picture and also to perceive the connection between deeper happenings in the etheric world. He will have pictures and premonitions of happenings in the spiritual world and find that in three or four days’ time such happenings take place on the physical plane. We will see certain things in etheric pictures and know that tomorrow or in a few days’ time this or that will happen.

These faculties of the human soul will be transformed. And what is associated with this? The Being we call the Christ was once on earth in the flesh at the beginning of our era. He will never come again in a physical body, for that was a unique event and will not be repeated. But He will come again in an etheric form in the period indicated. Men will learn to perceive Christ inasmuch as through this etheric sight they will grow towards Him. He does not now descend as far as the physical body but only as far as the etheric body; men must therefore grow to the stage where He can be perceived. For Christ spoke truly when He said: “I am with you always, even unto the end of the days of earth.” He is present in our spiritual world ... and those especially blessed can always see Him in this spiritual, etheric world.

A man who was convinced with particular intensity through such perception, was Paul—in the vision at Damascus. But this etheric sight will develop in individual human beings as a natural faculty. In days to come it will be more and more possible for men to experience what Paul experienced at Damascus.

We are now able to grasp quite a different aspect of Spiritual Science. We realise that it is a preparation for the actual event of the new Appearance of Christ. Christ will appear again inasmuch as with their etheric sight men will raise themselves to Him. When this is understood, Spiritual Science is disclosed as the means of preparing men to recognise the return of Christ, in order that it shall not be their misfortune to overlook this event but that they shall be mature enough to grasp the great happening of the Second Coming of Christ. Men will become capable of seeing etheric bodies and among them, too, the etheric body of Christ; that is to say, they will grow into a world where Christ will be revealed to their newly awakened faculties.

It will then no longer be necessary to amass all kinds of documentary evidence to prove the existence of Christ; there will be eye-witnesses of the presence of the Living Christ, men who will know Him in His etheric body. And from this experience they will realise that this is the same Being who at the beginning of our era fulfilled the Mystery of Golgotha, that He is indeed the Christ. Just as Paul at Damascus was convinced at the time: This is Christ! ... so there will be men whose experiences in the etheric world will convince them that in very truth Christ lives.

The supreme mystery of the age in which we are living is the Second Coming of Christ—that is its true nature. But the materialistic mind will in a certain sense appropriate this event. What has now been said—that all the data of genuine spiritual knowledge point to this age—will often be proclaimed in the years immediately ahead. But the materialistic mind corrupts everything to-day, and what will happen is that this kind of thinking will be quite incapable of conceiving that the souls of men must advance to the stage of etheric sight and therewith to vision of Christ in the etheric body.

Materialistic thinking will conceive of this event as a descent of Christ in the flesh, as an incarnation in the flesh. A number of persons in their boundless arrogance will turn this to their own advantage and announce themselves to men as the reincarnated Christ. The near future may therefore bring false Christs, but anthroposophists should be so fully prepared for the spiritual life that they will not confuse the return of Christ in a spiritual body, perceptible only to higher vision, with a return in a physical body of flesh. This will be one of the most terrible temptations besetting mankind and to lead men past this temptation will be the :task of those who learn through Spiritual Science to rise in the true sense to an understanding of the Spirit, who try not to drag spirit down into matter but to ascend into the spiritual world themselves. Thus we may speak of the return of Christ and of the fact that we rise to Christ in the spiritual world through acquiring the faculty of etheric vision.

Christ is ever present, but He is in the spiritual world. We can reach Him when we rise into that world. All anthroposophical teaching should be transformed within us into an indomitable will not to allow this event to pass unnoticed but in the time that remains to us gradually to educate human beings who will be capable of developing these new faculties and therewith to unite anew with Christ. Otherwise, before such an opportunity could again arise, humanity would have to wait for long, long ages ... indeed, until a new incarnation of the earth. If this event of the return of Christ were to be overlooked, the vision of Christ in the etheric body would be restricted to those who are willing to fit themselves for such an experience through esoteric training. But the really momentous fact of these faculties being acquired by humanity in general, by all men, of this great event being understood by means of faculties developing naturally in all men ... that would be impossible for long, long ages.

Obviously, therefore, there is something in our age that justifies the existence and the work of Spiritual Science in the world. Its aim is not merely to satisfy theoretical needs or scientific curiosity. To prepare men for this great event, to prepare them to take their rightful place in the epoch in which they live and with clarity of understanding and knowledge to perceive what is actually present but may pass men by without being brought to fruition—such is the aim of Spiritual Science.

It will be of the utmost importance to recognise and understand this event of Christ's Appearance, for it will be followed by other events. Just as other happenings preceded the Christ Event in Palestine, so will those who prophetically foretold His coming follow Him after the time referred to, after He Himself has become visible to mankind again in the etheric body. The preparers of His coming will be recognisable in a new form to men who have experienced the new Christ Event. Those who lived on earth as Moses, Abraham and the Prophets will be recognisable once again. And it will be known that just as Abraham preceded Christ as a preparer, he also takes over the mission, after Christ's coming, of being a helper in His work. Thus a man who does not sleep through the event of supreme importance in the immediate future gladly finds his way into fellowship with all those who, as the Patriarchs, preceded the Christ Event; he allies himself with them. The whole choir of those to whose level we shall thus be able to rise is again revealed. The one who led mankind downwards to the physical plane appears again after Christ and leads men upwards again, unites them again with the spiritual worlds. [See the following lecture.]

Looking far back into the past we come .to that point of time in the evolution of humanity of which we say: from then onwards humanity descends farther and farther away from the spiritual world into the physical world. Although the following picture also has its material aspect, it can nevertheless be used here. In earlier times man was a companion of spiritual Beings and because his spirit lived in the spiritual world he was a son of the Gods. But the soul, descending ever more deeply into bodily incarnation, participated to a constantly increasing extent in the outer world. The son of the Gods within man took delight in the daughters of the earth, that is to say in those souls who were drawn to the physical world. This in turn means: the human spirit, in earlier times charged through and through with divine spirituality, sank down into physical materiality, became the spouse of the brain-bound intellect and by it was entangled in the web of the physical world of sense. And now the human spirit must re-ascend along the path by which the descent was once made and become again a son of the Gods. The human spirit which had become the son of man would perish in the physical world ifthis son of man were not to climb upwards again to the Divine Beings, to the light of the spiritual world, finding delight in times to come in the daughters of the Gods. It was necessary for the evolution of mankind that the sons of the Gods should unite with the daughters of men, with the souls who are fettered to the earth, in order that as the son of man the human spirit should learn to master the physical plane. But it is necessary that the human being of the future, the son of man, shall take delight in the daughters of the Gods, in the divine-spiritual light of wisdom with which he must unite in order then to grow upwards again into the world of the Gods.

The will of man must be fired by the divine wisdom, and the most powerful impulse for this will be if to those who have truly prepared themselves the sublime ether-form of Christ Jesus becomes perceptible. To a man in whom natural clairvoyance has developed this will be like a Second Coming of Christ Jesus, just as the etheric Christ appeared as a spiritual Being to Paul. Christ will appear again to men when they realise that they must use to this end the faculties with which evolution itself will equip the human soul.

Let us therefore use Spiritual Science not merely to satisfy our curiosity, but in such a way that it will make us worthier to fulfil the great tasks and missions devolving upon the human race.

Answer given by Dr. Steiner to questions asked in connection with the foregoing lecture

When light has been thrown, as it has been today, upon mysteries of a more intimate kind, let us not treat them as thoughtlessly as certain subjects are wont to be treated to-day, but realise that Anthroposophy must be for us something altogether different from a theory. The teaching has, of course, to be given; for how would it be possible to rise to thoughts such as have been voiced to-day if they could not be received in the form of teaching? The essence of this teaching, however, is that it does not remain as such but is re-moulded in the soul into qualities of heart and character, into an entirely different attitude of mind, making different men of us. The teaching should guide us how to make the right use of our incarnations so that in the course of them we can develop into something quite different.

I have tried not to say a word too much or too little and have therefore given only fleeting indications of matters of great moment. But What has been said is of significance not only for the souls who will be incarnated on the physical plane in the period from 1930 to 1940 but also for those who will then be in the spiritual world between death and a new birth; souls work down from the spiritual world into the world of the living, even though the latter may know nothing of it. Through the new Christ Event, this communion between souls who are incarnated here on the physical plane and souls already in the spiritual world will become an increasingly conscious communion. Active co-operation between human beings in incarnation and spiritual beings will then be possible; this should already have been indicated when it was said that the Prophets appear again among men on the earth.

You have therefore to conceive that when these great times arrive in the future there will be a more conscious mutual co-operation between men in the physical world and in the spiritual world. This is not possible to-day because of the absence of a common language. Here in the physical world the only words men use in their languages designate physical things and physical conditions. The world in which human beings live between death and a new birth is quite different from the world immediately surrounding us, and they speak a different language. The Dead can take in only what is spoken in the sense of Spiritual Science—nothing else. Therefore in Anthroposophy we are cultivating something that will be more and more intelligible to the Dead and we are speaking also for those who are living between death and a new birth.

Humanity is passing into a new era when the strength of the influences from the spiritual world will steadily increase. The great events of the immediate future will be perceptible in all worlds. Those, too, who are living between death and a new birth will have new experiences as the result of the new Christ Event in the etheric world. But if they made no preparation in themselves while on earth, they would no more understand the event than would men incarnated on the earth, unless these had prepared themselves to respond in the right way. It is essential for all souls now incarnated—no matter whether they will then still be in physical incarnation or not—that .through the assimilation of anthroposophical truths they should prepare themselves for these important future events. If they fail to receive into their earthly consciousness what Anthroposophy or Spiritual Science has to give, they will have to wait for a new incarnation in order to have the possibility here on earth of assimilating the corresponding teachings. For there are things that can be experienced and learnt only on earth.

Hence it is said that in the spiritual world there is, for example, no possibility of knowing death—and it was necessary for a God to descend into the physical world in order that He might die. Knowledge of what the Mystery of Golgotha is can be acquired in no other world in the way that is possible in the physical world. We have been led down into the physical world in order to acquire something that can be acquired only there. And Christ came down to humanity because it was only in the physical world that He could reveal to men—could enable them to experience in the Mystery of Golgotha—something that, having let its fruits ripen in the spiritual world, carries those fruits onward. But the seeds must be laid down and spread abroad in the physical world.

Golden Age—Krita Yuga—about 20,000 years
Silver Age—Treta Yuga—about 15,000 years
Bronze Age—Dvapara Yuga—about 10,000 years
Dark Age—Kali Yuga—about 5,000 years
Our Age embraces a future 2,500 years

Yesterday I made two observations drawn from the science that we must call the science of Initiation, and I should like to remind you of them, for we shall need them as a connecting link. First, I said that the truths, the deepest truths, relating to the Mystery of Golgotha must by their nature be of the kind that cannot be substantiated through external historical evidence perceptible to the senses. Anyone who sets out by an external historical route to find a proof of the facts concerned with the Mystery of Golgotha, in the same way as historical evidence is sought for other facts, will be unable to discover it, for the Mystery of Golgotha is meant to relate itself to mankind in such a way that access to its truths is finally possible only by a supersensible path. If I may put it rather briefly—where the most important event in earthly existence is concerned, men are intended to accustom themselves to approaching it by supersensible means, not through the senses.

The second thing I said yesterday is that man, with the understanding he possesses according to his development as an earthly being, is never able, right up to his death, to comprehend the Mystery of Golgotha through his own understanding developed within the sense-world. I went on to say: It is only after his death, during the time he spends in the supersensible world, that there develops in man the understanding, and the forces for that understanding, which can fully make clear the Mystery of Golgotha. Hence I stated yesterday something which will quite naturally be held up by the external world as an absurdity, a paradox. I said that even the contemporaries of Christ were unable to reach such an understanding until the second or third century after the Mystery of Golgotha, during their life beyond the threshold; and that what has been written about the Mystery of Golgotha in those centuries was inspired by men who had been contemporaries of it and, from the spiritual world, from the supersensible world, had an inspiring influence on the writers of that period.

Now there is an apparent contradiction to this in the fact that the Gospels are inspired writings (as you may gather from my book, Christianity as Mystical Fact; they are inspired writings of Christianity. The inspired Gospels, therefore, could give expression to the truth about Christianity only because—as I have often emphasised—they were not written out of the primal nature and being of man, but with the remnants of atavistically clairvoyant wisdom.

What I have said here about the relation of mankind to the Mystery of Golgotha is drawn from the science of Initiation. If in this way something has been given out of supersensible knowledge, the question may well be asked: How does it appear when compared with the facts of external historical life? Hence at the beginning of this lecture to-day I want to put forward, as a particularly characteristic case—at first only as a question which should receive an answer by the end of our studies to-day—a typical ecclesiastical author of the second century. I might just as well—but then naturally I should have to give the whole treatment a different form—choose some other writer of the Church, Clement of Alexandria, Origen, or any other. But I am choosing one who is often mentioned—Tertullian. With regard to the personality of Tertullian I should like to ask how the external course of Christian life is related to the supersensible facts of which I was speaking yesterday, and have repeated in essence to-day.

Tertullian is a very remarkable personality. Anyone who hears the ordinary things said about Tertullian—well, he will hardly get beyond the knowledge of Tertullian that is generally current. He is said to have been the man who justified belief in the being of Christ, in the sacrificial death and the resurrection, by saying, Credo quia absurdum est—“I believe because it is absurd,” because no light is thrown upon all this by human reason. The words, Credo quia absurdum est, are not to be found in any of the other Fathers of the Church; they are pure invention, but they are the source of the later opinion about Tertullian that has been held, often dogmatically, right up to the present day.

When, on the other hand, we come to the real Tertullian—there is no need to be an actual follower of his—then the more exactly we get to know his personality, the more we respect this remarkable man. Above all we learn to respect Tertullian's use of the Latin language, the language which expresses the most abstract way of human thinking, and had come in other writers of his time to exemplify the thoroughly prosaic character of the Romans—Tertullian makes use of it with a true fieriness of spirit. Into his style of treatment he brings temperament, brings movement; he brings feeling and holy passion. Although he is a typical Roman who expresses himself as abstractly as any other Roman about what is often called reality—and although in the opinion of people versed in the Greek culture of that time he was not a particularly well educated man—he writes with impressiveness, with inner force, and in such a way that while using the abstract, Roman language, he became the creator of a Christian style. And the way in which Tertullian himself speaks is impressive enough. In a kind of apologia for the Christians he writes in such a way that one seems to be listening directly to the speech of a man in the grip of a holy passion.

There are certain passages where Tertullian is defending the Christians who, when they are accused under a procedure very like torture, do not deny but testify that they are Christians—testify to what they believe. And Tertullian says of them: In all other cases those who are tortured are accused of denying the truth; in the case of the Christians it is the reverse; they are declared infamous when they testify to what is in their souls. The aim of torturing is not to force them to speak the truth, which would be the only sense in torture; the aim is to force them to say what is untrue, while they continue to speak the truth. And when out of their souls they testify to the truth, they are looked upon as malefactors.

In short, Tertullian was a man with a fine sense of the absurd in life. He was a subtle observer who had already identified himself with what had developed as Christian consciousness and Christian wisdom. So it is really significant when he makes such a statement as: You have familiar sayings; very often you say out of immediate feeling in your soul: “God be with you,” “It is God's will,” and so on. But that is the belief of the Christians: the soul—if only unconsciously—is confessing itself to be Christian.

Tertullian is also a man of independent spirit. He says to the Romans, to whom he himself belongs: Consider the Christians' God and then reflect upon what you are able to feel about true piety. I ask you whether what you as Romans have introduced into the world is in keeping with true piety, or whether true piety is what the Christians desire? Into the world you have brought war, murder, killing (said Tertullian to his fellow-Romans); that is precisely what the Christians do not want. Your sanctuaries are blasphemies (so said Tertullian to the Romans) because they are trophies of victory, and trophies of victory are signs of the desecration of sanctuaries. ... Thus spoke Tertullian to the Romans. He was a man of independent feeling. And turning to the ways of Rome he said: Do men pray when they instinctively look up to the sky, or when they look up to the Capitol? Thus Tertullian was in no way a man entirely merged in the abstractions of Rome, for he was permeated with a lively sense of the presence in the world of the supersensible.

Anyone who speaks on the one hand with the independence and freedom of Tertullian, and at the same time out of the supersensible—such a man is very rare, even in those days when the supersensible was nearer than it later came to be. And Tertullian was more than merely rational. To declare that “when the Christians say what is true, you claim them to be malefactors, whereas men should be claimed as malefactors only if when tortured they say what is untrue ...” certainly that was rational, but it was also courageous. And Tertullian said other things, too, for instance: When you Romans look up to your Gods, who are demonic beings, and really put questions to them, you will receive the truth. But you do not want to receive the truth from these demonic beings. If an accused Christian is confronted by someone who is possessed by a demon, and out of whom the demon speaks, and if the Christian is allowed to question it in the right way, the demon will admit that it is a demon. And of the God whom the Christian acknowledges the demon will say—though with fear: “That is the God who now belongs to the world!” Tertullian does not call on the evidence of Christians alone, but also on that of demonic beings, saying that they will confess themselves to be demons if they are simply questioned, questioned fearlessly; and that, just as it is described in the Gospels, they will acknowledge Christ-Jesus to be the true Christ-Jesus.

At all events we have here a remarkable personality who, as a Roman, confronts his fellow-Romans in the second century. This personality strikes us especially when we consider his relation to the Mystery of Golgotha. The words spoken by Tertullian concerning the Mystery of Golgotha are approximately these: The Son of God is crucified. Because this is shameful, we are not ashamed. The Son of God has died; this is easy to believe because it is foolish. Tertullian's words are: Prorsus credibile est, quia ineptum est. It is credible, perfectly credible, because it is foolish. Thus: God's Son has died; this is perfectly credible because it is foolish. And He has been buried, He has risen again; this is certain, because it is impossible. From the words, Prorsus credibile est, quia ineptum est, the other untrue words have originated: Credo quia absurdum est.

Let us rightly understand what Tertullian says here about the Mystery of Golgotha. He says: The Son of God is crucified. If we men contemplate this crucifixion, because it is shameful we are not ashamed. What does he mean? He means that the best that can happen on earth is bound to be shameful, because it is the way of man to do what is shameful and not what is excellent. Were anything declared to be a most splendid deed, says Tertullian, a most splendid deed brought about by man, it could not be the most excellent event for the earth. For the earth the most excellent deed will indeed be one that brings shame to men, not fame—this is Tertullian's meaning.

To continue: “The Son of God has died. This is perfectly credible because it is foolish.” The Son of God has died; it is quite credible because human reason finds it foolish. Were human reason to pronounce it sensible it would not be credible, for what is found sensible by human reason cannot be the highest; it can never be the highest thing possible on earth. For human reason with its cleverness is not so high that it can arrive at what is highest; it arrives at the highest when it is foolish.

“He has been buried and has risen again. It is certain because it is impossible.” As a natural phenomenon it is impossible that the dead should rise again; but according to Tertullian the Mystery of Golgotha has nothing to do with natural phenomena. Were anything to be counted as a natural phenomenon, it would not be the most valuable thing on earth. What has most value for the earth can be no natural phenomenon and must, therefore, be impossible in the kingdom of nature. It is just on this account that He has been buried and has risen again, and it is therefore certain because it is impossible.

I should like to put Tertullian before you, with these words of his just quoted from his book, De Carne Christi, as a question. I have tried to describe him, first as a free, independent spirit, secondly as one who in man's immediate surroundings perceives the demonically supersensible. But at the same time I quoted three propositions of Tertullian's on account of which all clever people must look upon him really as a simpleton.

In matters of this kind it is certainly remarkable how one-sidedly people judge. When they put forward a proposition as false as Credo quia absurdum est, they are pronouncing judgment on the whole man in accordance with it. It is, however, necessary to take the three propositions—which certainly are not at first glance intelligible, for Tertullian is not to be easily understood—to take them first together with his complete awareness of the inter-working of the supersensible world into the human environment.

And now we want to bring before our souls something which in some measure is suited to spread light over the Mystery of Golgotha from another point of view. I have in mind two phenomena about which I said a few words during our studies of the day before yesterday. These two phenomena in the life of mankind are, first, the phenomenon of death, and secondly the phenomenon of heredity—death which is connected with the end of life, and heredity with birth. Where these are concerned it is important to have a clear insight into human life and the being of man. From all that I have been describing to you for some weeks you will be able to gather the following.

When man looks around with his senses at his environment and wishes to grasp the world of the senses with his understanding, then among the phenomena of the senses he encounter? also the phenomena of inheritance, for to a certain extent the characteristics of forefathers can be traced in their descendants, who are subject to the unconscious working of these inherited forces. Things connected with the mystery of birth, all the various inherited characteristics, are often studied without our knowing it. When, for example, we are learning about folklore, we are always speaking about inherited characteristics without noticing it. We cannot study a people without seeing all that we are studying in the light of inherited characteristics. When you speak of a particular people—of Russians, for example, of Englishmen, of Germans—you are speaking of qualities belonging to the realm of heredity, qualities the son acquires from the father, the father from the grandfather, and so on. The realm of heredity, connected as it is with the mysteries of birth, is indeed a wide realm, and when talking about external life we are often speaking of the facts and forces of heredity without being aware of it.

The fact that the mystery of death plays into the life of the senses is indeed constantly before us at the present time; it needs no reiteration. But if we look back over the human faculty for knowledge, something different becomes apparent. We see that this facility is adapted for grasping a great deal in the natural order, but it regards itself as sovereign and wants to grasp in terms of the natural order everything found therein.

Now this human faculty for knowledge is never adapted for grasping either the fact of heredity, which is connected with birth, or the fact of death. And so it turns out that the whole of man's outlook is permeated by false concepts, because it assigns to the sense-world phenomena which indeed are manifest in the sense-world but in their whole being are of a spiritual nature.

We count human death—it is different with animals and plants, as I have shown—we count human death among the phenomena taking place in the sense-world, because that is what it appears to be. But with this we get nowhere in learning about human death. It would never be possible for a natural science to say anything about the death of human beings; for on those lines we arrive merely at exchanging our whole human outlook for a delusion, with the facts of death mixed into it everywhere. We learn something about the truth of nature only when we omit death, and omit also inherited characteristics. A typical feature of human knowledge lies in its becoming corrupted, becoming mere appearance, because it claims to be able to deal with the entire world of the senses, including death and birth. And because it mixes death and birth into its whole outlook, its outlook concerning the world of the senses is falsified. We shall never perceive what man is as a sense-being if we ascribe to the sense-world the inherited qualities, which are indeed connected with death. We corrupt the whole picture of man developing along his normal straight line—I have told you of three streams, the normal straight line and the Luciferic and Ahrimanic side-streams—we corrupt the whole picture of mans development if we ascribe birth and death to his essential being in so far as he belongs to the world of the senses.

That is the strange situation in which we find the human faculty for knowledge! Under the guidance of nature itself this faculty is driven to thinking falsely because, were it able to think in accordance with truth, it would have to separate off from nature a picture of human life in which there was no heredity and no death. We should have to rule out death and heredity, paying no attention to death and birth, making our picture without them—then we should have a picture of nature. Inherited characteristics and death have no place in Goethe's world-outlook. They do not come into it and are not in keeping there. It is indeed the special characteristic of Goethe's world-outlook that you are unable to fit death and heredity into it. It is so good just because death and heredity have no place there, and that is why we can accept it as a true picture of the reality of nature.

Now up to the time of the Mystery of Golgotha people still thought about death and heredity out of certain spiritual depths, and more in conformity with nature. The Semitic peoples looked upon inherited characteristics as a direct continuance of the working of the God Jahve. They eliminated everything connected with heredity from nature, seeing it as the direct working of Jahve—for as long, at least, as the Jahve-outlook was properly understood. The God of Abraham, the God of Isaac, the God of Jacob, signified the continued working of inherited characteristics.

On the other hand, the Greek outlook—though in its decadence it had little success—sought to grasp something in the nature of man that lived in him between birth and death but had nothing to do with death. The Greeks sought to raise out of the sum-total of phenomena something with which death had no power to interfere. They had a certain horror of the very idea of death. Just because they concentrated on the realm of the senses, they had no wish to understand death; for they instinctively felt that when the human gaze is directed purely to the world of the senses—as it was with Goethe—death becomes a stranger. It is not in keeping with the sense-world; it is foreign to it.

But now there arose other outlooks, and the alteration in certain ancient outlooks appeared most typically among the leading peoples and individuals at the time when the Mystery of Golgotha was approaching. Men increasingly lost all ability to look into the spiritual world in the atavistic way; and so they came more and more to believe that birth and death, or heredity and death, belong to the world of the senses. Heredity and death—they do indeed play their part, very palpably, in the world of the senses, and men came more and more to the view that heredity and death belong there. This view wormed its way into the whole of man's outlook. For centuries prior to the Mystery of Golgotha the whole human outlook was permeated by the belief that heredity and death have to do with the world of the senses. Thereby something very, very remarkable came into being. You will understand it only if you allow the spirit of what I have been telling you in the last few days to work upon you in the right way.

Now the fact of heredity was easily seen by observing how it figured among the phenomena of nature, and it was thought to be a natural phenomenon. Increasingly the belief gained ground that heredity is a natural phenomenon. Every fact of this kind, however, evokes its polar opposite: in human life you can never cultivate a fact without that fact evoking its opposite. Man's life runs its course in the balancing of opposites. A basic condition of all knowledge is the recognition that life runs its course in opposites, and a state of balance between opposites is all we can strive for. What, therefore, was the consequence of this belief that heredity has its place among natural phenomena and belongs to them? The consequence was the bringing of the human will into terrible discredit; and this took the form—because its opposite developed—of bringing into the human will a fact belonging to the past, a fact we know in Spiritual Science as the influence of Luciferic and Ahrimanic spirits. And the effect on the soul of looking for heredity among the phenomena of nature was so potent that it led irresistibly to a moralistic world-outlook. For out of this misunderstanding of heredity its opposite came into being—the belief that once through the human will something had happened which went on to permeate the world as “original sin.” It was precisely through the introduction of heredity into the phenomena of nature that this great evil originated—the placing of “original sin” into the moral realm.

In this way human thinking wasted astray; it was unable to see that the way original sin is generally represented is blasphemy, terrible blasphemy. A God as conceived by the majority of people, a God who permits out of pure ambition, one might say, what happens in Paradise—according to the usual telling of the story—a God who does not do this with intentions of the kind described in the book Occult Science, but in the way usually described, would be no God of the heights. And to attribute this ambition to God is blasphemy. Only when we come to the point of not setting inherited characteristics in a moral light, but seeing them as a physically perceptible fact in a supersensible light; only when we relate them to the supersensible without any of this moral interpretation; when in the supersensible light we decline to fit them into a moral world-picture in the manner of rabbinical theology—only then do we come properly to terms with this matter.

Rabbinical theology will always give an elaborate intellectual interpretation of what are manifest in the world of the senses as the forces of heredity; but we should school ourselves through a spiritual outlook to discern the spirit in the inherited characteristics found in the sense-world. That is what it really comes to. And the essential thing is for you to see that, but for the Mystery of Golgotha, mankind would by then have reacted to the point of denying the spirit because people would have ceased to recognise the spirit in the inherited characteristics within the sense-world; for men have increasingly replaced the conception of the spirit by rabbinical and socialistic interpretations.

A tremendous amount is involved when a man is constrained to say: You understand nothing about the sense-world if you are not prepared for those phenomena which, because of their spiritual connections, do not really belong there. We must point to the connections of heredity with spiritual perception, supersensible perception. When the intellect takes hold of the realm of the senses, which is itself permeated with a spiritual, supersensible element, and turns it into a realm of morality, intellectually measurable—that is the spirit to which the spirit of Christ, the spirit of the Mystery of Golgotha, stands opposed. I mean this with reference to heredity and to death.

Certainly the Church Fathers were able to verify that even among the heathen there were many who were convinced of immortality. But what was involved in this? Only in ancient times had it been truly recognised that in the world of the senses death is indeed a supersensible phenomenon. By the time of the Mystery of Golgotha the prevailing outlook had been corrupted by an acceptance of death as an experience of the sense-world; and thereby the forces of death were extended over the rest of that world. Death has to be looked upon as a stranger in the sense-world. Only then can a genuine science of the natural order arise.

A further element came in with the reflections of various ancient philosophers on immortality. They turned to the immortal in man. They were right in doing so, for they said: Death is there in the world of the senses. But they said it out of a corrupted world-outlook; for otherwise they would have been impelled to say: Death is not there in the world of the senses; only in appearance does it enter there. Out of their corrupted world-outlook they said that death is in the sense-world. ... And they gradually pictured the sense-world in such a way that death had a place there. In consequence, all other things are corrupted ... it goes without saying that everything else goes wrong when death is given a place in the sense-world. When this was said out of a corrupted world-outlook, other things too had to be said, for instance: We must turn to something in opposition to death, to something of a supersensible nature that opposes death. And indeed, because in the last days of antiquity and out of a corrupted world-outlook people turned to an impersonal spirituality, this world of spiritual immortality—even when called by some other name—was the Luciferic world. What people call something is unimportant; what matters is the active reality behind the picture in their minds. And in this case the reality was the Luciferic world. Even if the words sounded different, these philosophers of late antiquity had in all their interpretations said nothing but: “As souls approaching death we want to take flight to Lucifer, who will receive us, so that immortality will be ours. We die into the kingdom of Lucifer.” That was the true meaning of their words.

I have told you about the forces that prevail in human knowledge, as a result of all the conditions I have described—well, these forces have remnants which can be seen still active to-day. For what must you admit if you take in earnest the words I have spoken to-day out of Initiation-wisdom? You will have to say: Man has his origin and his end. Neither may be understood with the human intellect that serves to understand nature; for by introducing birth and death into the sense-world, where they do not belong because they are strangers, we arrive at a false outlook about both the supersensible and the sensible. Both are corrupted—the comprehension of the spirit and the comprehension of nature. And what is the consequence? One consequence for example, is this: there is an anthropology which traces the origin of man to very primitive ancestors, and it does so quite scientifically and very cleverly. Go through these anthropological writings which trace men back to primitive ancestors, who are portrayed as though the characteristics which still belong to savage peoples were the starting-point of the human race. Scientifically, this opinion is quite in order, but the conclusion which should be drawn from it is the following: Just because it is scientifically in order to believe that birth and death belong to the world of the senses—on that very account it is false; on that account the real origin of man was different. When Kant and Laplace thought out their theory, they built it up from natural science. On the surface there is nothing to be said against it—but things were different for the very reason that the Kant-Laplace theory is correct from the standpoint of natural science. You arrive at the truth if, both for man's beginning and his end and for the origin and end of the earth, you acknowledge the opposite of what holds good for natural science in its present-day form. What Anthroposophy has to say about the origin of the earth will be all the more in accordance with the truth, the more it contradicts what can be said by a natural science that is correct in the sense of to-day.

Hence Anthroposophy does not contradict the natural science of to-day. It allows validity to natural science, but, instead of extending it beyond its boundaries, it shows the points where supersensible perception must come in. The more logical Anthroposophy is, the more correct will it be in respect of the present natural order, which is necessary for man and inherent in him, and all the more will it refrain from saying what is not true concerning the origins of man's existence and of the earth. And the less natural science divines what death really is, the more will it indulge in fantasy where death is concerned. But without the Mystery of Golgotha it would have been human destiny to think unavoidably out of a corrupted world-outlook about the most important things. For this did not depend at all on human will or human guilt; it depended entirely on human evolution.

In the course of his evolution man simply came to regard as his real being the combination of flesh, blood and bones in which he found himself. An Egyptian of ancient days, in the older and better period of Egypt, would have thought it terribly comic had anyone maintained that what walked around on two legs, and consisted of blood, flesh and bones, was really man. These things, however, do not depend upon theoretical considerations; they cannot be spun out of rumination. Gradually it came to seem natural for a man to accept as himself a form consisting of flesh, blood and bones—a form which in truth is a reflection of all the Hierarchies. So much error was spread abroad on these matters that, curiously enough, those very individuals who were led to see the error blundered into a still greater one.

Certainly there were some who arrived at the idea—but in an Ahrimanic-Luciferic way—that man is not just flesh and blood and bones. They now said: “Well, if we are something better than this combination of flesh, blood and bones, we will despise the flesh; we will look upon the human being as something higher and rise above this man of the senses.” But this image of flesh, blood and bones, together with the etheric and astral bodies, as seen by man is an illusion; in reality it is the purest likeness of the Godhead. As I have explained, the error we have been talking about is not an error because we ought to be seeing the devil in the world; but it is an error to identify ourselves with physical nature because in our own world we

should be seeing God in us. It is also false to say: I am a quite high being, a tremendously high being, a tremendously lofty soul ... and everything around me is inferior and ugly (see blue in diagram, I). It is not like that. This is how the matter really is: There are the kingdoms of the higher Hierarchies, all divine Beings (diagram, II); they have considered it to be their divinely-appointed aim to give shape to a form that is in their image (blue circle). This form presents itself outwardly as the visible human body. And into this form, which is a copy of the Godhead and is shamefully belittled when looked upon as something inferior, the Spirits of Form have planted the human ego, the present soul—the youngest of man's members, as I have often said (the point in the blue circle.)

If the Mystery of Golgotha had not come about, man would have been able to gain only false conceptions about heredity and about death. And these false conceptions would have become ever more exaggerated. At present they appear at times in an atavistic way (as in many socialistic groups to-day an atavistic world-outlook prevails), so that death and birth are reckoned as phenomena of the senses. It would have been a necessity in man's further evolution for the door of the supersensible to be altogether closed to him. And what he could find of the supersensible within the sense-world—heredity and death—would have betrayed him, coming in a treacherous way to say: “We are of the senses” ... whereas they are not. Only by refusing to believe in a nature that shows us death and birth in a false light shall we reach the truth—such is the paradoxical way in which man is placed into the world.

There had to be planted into man something to bring equilibrium into his evolution—something able to lead him away from the belief that heredity and death are phenomena of the senses. Something had to be put before him to show clearly that death and heredity are not phenomena of the senses, but are supersensible. For this reason the event that gives man the truth about these things must not be accessible to his ordinary forces, for these are on the road to corruption and have to be set right by a powerful counter-shock. This counter-shock was the Mystery of Golgotha, for it entered human evolution as something supersensible, and so it gave men the choice—either to believe in this supersensible event, approaching it in a supersensible way but now consciously, or to succumb to those views which must result from regarding death and inherited characteristics as belonging to the world of the senses.

Hence two facts that are inseparable from a true view of the Mystery of Golgotha are those which form, as it were, its boundaries: namely, the Resurrection, which cannot be understood independently of the Virgin Birth—born not in the way that makes birth a delusive fact few mankind, but born in a supersensible way and going through death in a supersensible way. These are the two basic facts that have to act as boundaries to the life of Christ Jesus. No-one understands the Resurrection, which is meant to stand in opposition to the false idea that death belongs to the world of the senses—no-one understands this truth who does not accept its correlate, the Virgin Birth, the birth that is a supersensible fact.

Men wish to understand these truths, and modern Protestant theologians want to understand them in terms of theology, with the ordinary human intellect. But the ordinary human intellect is but a pupil of the sense-world, and, moreover, of a corrupted view of the sense-world which has arisen since the Mystery of Golgotha. And when they cannot understand these truths they become followers of Harnack, or something of the sort; they deny the Resurrection, while talking round and about it in all sorts of ways. And as for the Virgin Birth—well, they look upon that as something no reasonable being can even discuss.

Nevertheless, with the Mystery of Golgotha is intimately connected the metamorphosis of death—in other words, the metamorphosis of death from a fact of the sense-world into a supersensible fact; and the metamorphosis of heredity means that what the sense-world reflects in an illusory way as heredity, connected with the mystery of birth, is changed in the supersensible into the Virgin Birth.

However much that is erroneous and inadequate may be said about these things, man's task is not to accept them without understanding them. His task is to acquire supersensible knowledge, so that through the supersensible he can learn to grasp these things, which cannot be understood in the sense-world. If you think of the various lecture-courses in which these things have been spoken of, if you think particularly of the content of what I have given as the Fifth Gospel, [ Seven lectures given in Christiania (Oslo) from October 1st to 6th, 1913.] you will discover a whole series of ways by which these things may be understood, but understood supersensibly only. For it is right that, as long as the intellect of the student keeps to the realm of the senses, in accordance with the outlook of to-day, these facts cannot be understood. It is just when the most sublime facts of earthly life are such that they are unintelligible to the intellect of the student of the sense-world—it is just then that they are true. Hence it is not surprising that the science of Initiation is opposed by ordinary science, for it speaks of things which—just because they do not contradict true natural science—must contradict a natural order derived from a corrupted view of nature. Theology, too, has largely fallen a victim to this corrupted view of nature, though in a different direction.

When you take the other matter of which I was speaking yesterday, that only after death is man able to come to a right conception of the Mystery of Golgotha, then, if you reflect a little, you will no longer find it inconceivable that through the gate of death man enters a world where he cannot be tricked into thinking that death belongs to the world of the senses, for he sees death from the other side—I have often described this—and from this other side he learns increasingly to study death. And by this means he becomes ever more fitted to contemplate the Mystery of Golgotha in its true form. Thus we have to admit that had the Mystery of Golgotha not come about (but what is said in this connection can be understood only through supersensible knowledge), death would have taken possession of man. Evil also would be in the world, and wisdom also. But since men through their evolution had to fall into a corrupted view of nature, they were bound to have a false view of death. In wishing for immortality they turn to Lucifer, and in wishing to turn to the spirit they fall victim to Lucifer. If they do not turn to the spirit they become like dumb animals, and if they do turn to the spirit, they fall into Lucifer's grip. Looking to the future implies a wish to be immortal in Lucifer; looking towards the past means interpreting the world in such a way that inherited characteristics, which are supersensible, are viewed in terms of morality, thereby inventing the medieval blasphemy of original sin.

A real devotion to the Mystery of Golgotha is a protection against all these things. It brings into the world a true conception of birth and death, gained on a supersensible path. By a true conception of this kind men should be healed from the effects of the corrupted conception. Thus Christ Jesus is the Healer, the Saviour. And therefore—because men have not chosen to follow a corrupted conception of the world because they are good for nothing, but have come to it through their evolution, through their nature—therefore the Christ works healingly; therefore He is not only the Teacher but the Physician of mankind.

These things must be pondered—as I have said and must always repeat, they can be discerned only through supersensible knowledge—but if we are to ask ourselves: What kinds of knowledge could be reached by the souls who inspired such a spirit as Tertullian in the second century?—we must look to the dead who were perhaps contemporaries of Christ Jesus and have thus inspired Tertullian. Certainly, since there was much corrupted knowledge in the world, many things came through in distorted, clouded colourings. If, however, through the words of a Tertullian we hear the inspiring voices of the contemporaries of Christ, we shall understand how Tertullian was able to say such words as: “God's Son has been crucified. Because it is shameful, we are not ashamed of it.” Through a corrupted outlook men were bound to fall into shame; that which gives greatest meaning to the earth is manifest in human life as a shameful deed. “God's Son has gone through death. It is perfectly credible because it is foolish”—Prorsus credibile est, quia ineptum est. Precisely because it is foolishness by any criterion that man can reach with his ordinary intelligence up to the end of his physical life—for that very reason it is true in the sense of what I have been telling you to-day. “He is laid in the grave and has risen again; this is certain because it is impossible”—because within the corrupted phenomena of nature it does not happen.

When in the supersensible sense you take Tertullian's words as being inspired by Christ's contemporaries, who by that time had long been dead, you may say: Certainly Tertullian has absorbed all this, just in the way he could do in accordance with the constitution of his soul! ... But you will be able to divine how he came to be so inspired. Indeed, such a source was accessible only to a man who with his inner knowledge was so firmly grounded in the supersensible that he referred to demons being witness to the Divine, just as he spoke of human witnesses. For Tertullian spoke of how the demons themselves say they are demons and recognise the Christ. That was the preliminary condition for Tertullian being able to lay hold of what was given him through inspiration.

For those who incline to be Christians in a false way, there is something very disconcerting, thoroughly disconcerting, here. For just think, if even demons tell the truth and point to the true Christ, the demons might ultimately be questioned by a Jesuit—someone or other whom the Jesuit maintained was possessed by demons might be impelled by these demons to speak about the real origin of the Jesuits' Christ, and the demon might then say to the Jesuit: “Yours is not the Christ; the Christ of that other is the true one.”—You can understand the Jesuitical fear of the spiritual world! You can see how alarming it is to be exposed to the possible danger of being disowned in some corner of the spiritual world! Then someone might call Tertullian as witness for the Crown and might say: “Now see here, my dear Jesuit, the demon says himself that your God is a false God—and Tertullian, whom you have to recognise as a bona fide Church Father, says that demons tell the truth about themselves and about the Christ, just as the Bible states.” In short, the matter becomes very ticklish as soon as it is admitted by the supersensible world—even though in an unorthodox form—that demons witness to the truth. For even were we to cite Lucifer, he would not say what is untrue about the Christ! But it might leak out that something else is untrue about the Christ.

Now the truths of Initiation often sound different from what human beings find it convenient to acknowledge. Certainly this leads to things going rather criss-cross when to-day an endeavour is made to introduce Initiation truths to the external world—especially when they have to be introduced into the midst of immediate reality. Yes, as soon as the field is open for statements coming from the supersensible, some very remarkable conflicts may arise—when these statements are opposed by others which owe nothing to the supersensible!

This can often be applied to ordinary life. It has brought me a certain satisfaction that a suggestion I made really to myself during my lectures—and things I say during lectures I give out as my own conviction, with no intention of compelling others to accept them—this suggestion has been followed up, and our Building, out of all the conditions experienced at the present time, has been called the “Goetheanum.” And even if this has been with the assistance of certain supersensible impulses, it seems to me to be both right and good. But if I am asked by anyone for the reasons from an intellectual standpoint—as though I ought to count them all up on my fingers—if I am asked to give all the reasons for this, I should appear to myself a prodigious Philistine if I were to count up all the reasons for what has been felt out of a deep necessity—all the reasons for and against would seem to me like sheer hair-splitting.

One is often in this situation precisely when ascribing supersensible impulses to the will. People often say: “I don't understand this, I can't grasp what it means.” But is it terribly important whether you or anyone else grasps what a thing means? For what does this grasping (begreifen) mean? It really means putting a matter in the light where repose the thoughts which for decades a person has found comfortably suitable for himself. Otherwise its meaning is no different from what people call “understanding.” What people themselves call understanding often signifies very little where truths revealed from the spiritual world are concerned. Just in the most supersensible spheres—where truths are not mere theory but are meant to seize upon the will, to strike into the world of deeds—just here there is always something rather questionable when people ask intellectually: Why, why, why is this so? Or: How is this or that to be understood? In this connection we ought to accustom ourselves to finding for certain things belonging to the supersensible world an analogy—but only an analogy—with recognised facts of nature. If you leave here and a dog bites you and you have never before had a dog bite you, I don't know whether you will ask, Why has it bitten me? Or, How am I to understand it?—For what sort of connection has it with the intellect! You will simply relate the facts. So it is with certain supersensible things—we simply relate the facts. And there are many such things, as you can gather from what I have told you to-day—that in the sense-world there are two apparent events which conceal their real meaning: human death and human birth, which bring the supersensible into the world of the senses and are strangers in that world. They disguise themselves as sense-phenomena and in that way they extend their disguise over the rest of nature, so that the rest of nature also is bound to be seen in a false light by human beings to-day.

Thoroughly to understand these things, to absorb them thoroughly into our own approach to knowledge, is one of the future demands that will be made on human life. The Time Spirits will make this demand especially on those who are seeking knowledge for the future and wish to bring active will-impulses into some particular sphere. Particularly must the spiritual branches of culture be taken in hand—theology, medicine, jurisprudence, philosophy, natural science, even technics and social life, even politics—yes, truly, politics, even that strange creature! Into all this, those who understand the times ought to introduce the fruits of Spiritual Science.

What I have said during these evenings has been directed to showing, from the most various points of view, that that aspect of events which is generally accepted as the history of mankind is, in many respects, a superficial one. How, for an understanding of the present condition of affairs, it is peculiarly necessary that we should not be led into any illusions as to this superficial way of regarding mankind's historic evolution in these latter days. We must not on any account assume that what holds good, and what I am about to say, of the more or less final phase of the historic evolution covered by the Fifth post-Atlantean age,—that that holds good for the whole course of human history. We must have no such ideas. For this final phase, however, what I am about to say holds good

From the socialist side, it is always being pointed out that the whole course of human history is, in actual reality, to be traced in economic processes alone,—in the processes of industrial life, in the class-warfare that has resulted from the processes of economic life. And on the foundation of this economic matter-of-fact world, as a sort of superstructure upon it, are supposed to have grown up all those developments that we see in the way of Law, Moral Conventions, and especially spiritual life, including, of course, Art, Religion, Science, etc. As applied to the whole course of human history that is, of course, nonsense. One cannot but ask oneself: What has led to this nonsensical idea? V/hat has led to such a nonsensical idea is that, as a matter of fact, and in respect of this particular last phase of human evolution in our own modern times, the thing has a basis of truth in it. Amongst the events which ushered in this modern age we have to note those changes in our earthly evolution that I mentioned yesterday, which were brought about by the discovery of America, by the discovery of the sea-route to the East Indies. But, besides this, the latest phase of mankind's evolution must be marked by us as that of the great spiritual upheaval which was accomplished at the beginning of the modern age, and which we call The Reformation.

The time has come, my dear friends, when this Reformation, too, must be recognised for what it really was. And when one goes further into all that we were leading up to yesterday, and acquires a deeper view of history, not a merely superficial one, then, indeed, one finds that what is in appearance a spiritual transition at the beginning of the modern age—the Reformation—really rests, rests solidly, upon something that Is, after all, at bottom, economic in character. And it is just from a perception of this economic basis lying at the root of the Reformation, and from seeing nothing else, that the socialist view arose, that all historic evolution has been simply the outcome of class-warfare and of economic conditions.

If we examine, not by the light of illusion, but by the light of truth, what took place and the things that underwent a metamorphosis through the Reformation at the beginning of the modern period of historical development, we can but say: A tremendous shifting of status undoubtedly took place with considerable rapidity at this time, when the modern age was beginning. The way in which the shifting of the population took place was this; that the land and soil in Western Europe, particularly, were, before the Reformation set in, possessed by different peoples from those who possessed it afterwards. For those people who before the Reformation were the leaders, and on whom the social structure more or less depended, lost their position through the Reformation. All landed property before the Reformation was, to a much greater extent than is commonly supposed, dependent on the lordship of the priesthood, and in all manner of ways. Before the Reformation, the lordship of the priests was remarkably powerful in determining the character, for instance, of economic conditions. Those who possessed landed estates possessed them to a very large extent as a sort of agents and under an obligation of some sort or another in connection with the offices of the Church.

Now, if one examines the actual course of history from a perhaps not very idealistic but therefore all the more truthful point of view, one finds that, with the Reformation, the old estates of the Church and Spiritual Orders were torn from those who held them, and transferred to the temporal lords. This was very largely the case in England. It was also very largely the case in Germany,—in what later on was Germany. In what later was Germany, many of the territorial Princes went over to the Reformation. But this was not Invariably,—not to put it too aggressively,—this was by no means invariably out of zeal for Luther or the other Reformers; it was a hungering for the estates of the Church, a craving to secularise the estates of the Church. Any number of estates that belonged to the spiritual power in the Middle Ages passed actually over to the temporal, the territorial princes. In England, it happened that a large number of those who had possessed land and holdings were dispossessed, evicted, and they emigrated to America. A large number of the American settlers—the point was alluded to yesterday in a different connection—were the evicted holders of landed property.

Economic conditions, then, played a leading part in the metamorphosis which went on under modern historic evolution, and which is commonly called the Reformation. On the face of it, the thing was like this:—Openly, people say that a new spirit must find Its way into men's hearts, that under the old church administration the temporal and spiritual have become too closely combined, that a more spiritual road to Christ must be sought, etc, etc. Whilst deeper down, less obviously on the surface, a shifting of economic strata is taking place through the transference of estates from spiritual to worldly owners.

Now this is connected with a fact whose roots stretch wide into the history of general evolution; and we can only understand these particular isolated facts of modern history when we glance back over a somewhat wider range of human evolution. We have only to glance back at that phase of human evolution which we term the Egypto-Chaldean age, which, as you know, ended in the middle of the 8th century before Christ, from which point the Graeco-Latin age began, lasting down to about the middle of the 15th century.

If we go back to the ancient Egyptian, the ancient Chaldean civilisation,—well there, we have as ruling powers quite a different type from what became the ruling powers later on. People nowadays take little account of the great upheavals that have come about in the course of historic growth. The powers that were peculiarly the ruling ones in that early age—the age that ended about the middle of the 8th century before Christ—were the sort of people who, in the traditional language of Spiritual Science, one would call “Initiates.” The Egyptian Pharaohs were, down to a certain date, invariably persons who were initiated. They were initiated into the secrets of cosmology, and regarded what they had to do on earth in the light of this cosmology When one says a thing of this sort to the modern man, he finds a certain difficulty in understanding it, for the simple reason that the modern man, from his own special mode of consciousness, thinks to himself: “It is all very well, but, after all, those Pharaohs, and the Chaldean initiates, too,—or so-called initiates—did a great many things that were highly reprehensible.” Well, one might, of course, argue that modern rulers, who are not initiates, also do a great many things that are hardly in accordance with the highest moral standards,—but that, here, would be obviously away from the point. One must, however, point out that in the world that lies beyond the senses the gods are not all good ones, but that there are also gods whose action is in every way contrary to men's interests, as commonly understood. So, one is by no means entitled to believe that anyone who is a real initiate must necessarily act from virtuous motives. And in speaking, as I am doing now, of the Pharaohs as Initiates, all that it must be understood to mean is that they acted on impulses inspired from the spiritual world. That these impulse's might often be very bad ones will be contested by nobody who has become in our sense acquainted with all the many divine, spiritual powers that lie behind the world of sense,—powers of a supersensible nature. But the true initiate,—he who could receive into his will, not merely receive into his consciousness, but into his will, what divine spiritual powers bestowed upon him,—he was in truth the ruler, down to the middle of the 8th century before Christ. Then began the age when, if one actually divests it of all the various illusions that pervade popular history,—when one may say that the real ruler was the Priest. The temporal ruler,—even when he was a Charlemagne—was always more or less dependent on the priesthood. Priest-rule was, to a much greater extent than is commonly supposed, even in the middle-ages of European civilisation, the really determining element. It entered into everything, it made itself felt everywhere, and was for the social structure also the element which, above all others, was the determining one. And the people who possessed land and estates held them to a very large extent of the Priesthood. Such regular soldiers as there were in old days, before the middle of the 8th century B.C., were troops in the service of the Initiates. Such regular soldiers as there were in the 4th post-Atlantean age, in the Graeco-Latin age down to the middle of the 15th century, were, taken as a whole, mercenaries of the priest-lords. And all enterprises, too, such as the Crusades, were, as a whole essentially military expeditions undertaken, if I may so express it, on behalf of the ruling priesthood. In one way and another, everything that was done had some connection with the rule of the priesthood.

We may say, then, that in the Egypto-Chaldean age, the Rulers were of the Initiate type; from the middle of the 8th pre-Christian century down to the middle of the 15th century the rulers were of the Priest type. From this time on, the type that was really the ruling one for actual historic developments was the Economic man. The economic man was the one who ruled. It does not really matter by what name he was called. The farther on one goes in the history of mankind, the less do names matter. The thing that gave a man a sort of basis for domination was that he was in a position to play a part in the world of finance and industry. Just as the essential feature about the Priest and the Initiate of old days was that these respective types of ruler could intervene in economic affairs,—only they did so from higher motives,—so now the man of the economic type of modern times was able to intervene in practically every detail of the social fabric.

Yes, but along with that, there goes something else besides, something that I have already indicated in connection with the Initiate type of ruler. The Initiate type of ruler works through his will, receiving into his will the motive-forces of the higher worlds. With the Priest type, this is no longer the case. It was not, at bottom, the spiritual life that was realised in the priest type, but the intellectual life. And accordingly, in that civilisation where the priest type were markedly predominant, the markedly predominant, the essential element is the intellectual one.

In Asia, in the East, it is not the intellectual which is the essential thing, but the spiritual life. For even what we still have as civilisation there to-day, fallen as it is very greatly into decay, yet it is still the relics of what once was the civilisation of Initiate of what was a spiritual civilisation. When the religious impulse of the East was transplanted to Europe, it became merged in the intellectualist conception of the priesthood. From the initiation into the real facts, into the spiritual world, they produced—Theology, an intellectual extract of the facts of the spiritual world. But this priest type, which intellectually boiled down the facts of the spiritual world and made them known in an intellectual form, so all that the people really got was an intellectualised religious element, they were in their turn again replaced in the strict meaning of that term, at the beginning of the modern age, by the economic type of man. One can show in detail in many cases exactly how this economic type of man came to be top. I shall come to that presently. Now the question naturally arises: How does it come about that the course of historic evolution undergoes such considerable changes? How does it really happen? Well, at the bottom of that, again, there is something which makes it necessary for one not to rest content with a surface view of historic life, but to go deeper down. If one studies history at all,—what passes as history,—one sees at once that the historians are writing on the assumption, as I said before, that the psychic evolution of man has undergone no very great fundamental change whatever in the course of history. In the view of the materialist thinkers, there was once a time when the ape, or a creature like an ape, wandered about the earth; and then, through all sorts of accidents, though of course very slowly,—science relies a great deal on length of time nowadays,—this ape-like creature developed into—Man. But, once there, man has remained practically unaltered, according to them, in all that relates to his state of consciousness, to the condition of his soul. A modern man thinks of the ancient Egyptian as being perhaps rather more of a child, because he was not yet so “clever,” he did not know so much as the man of to-day; but in the general constitution of his soul, the modern man pictures the ancient Egyptian as being pretty much the same as himself. And yet, if we go back to the time before the 8th century B.C., the constitution of man's soul then was quite, quite different from what it was later on, after the middle of the 8th century B.C. If one takes the soul of the man of to-day, in its present conformation, and knows no other, one can really form no picture to oneself of what went on in the soul of the sort of man who lived actually before the 8th century B.C.

The people of that time were of such a kind as still to be in living connection with their previous incarnation. These people were so constituted,—unless, indeed, they belonged to one of the Hebraic tongues, when it was different,—but if they belonged to any of the wide-spread heathen nations, so-called “heathen nations,” then, for them, everything that went on in their souls was the outcome of previous incarnations, of previous lives upon earth. And they were distinctly conscious that what was going on in their souls was the spiritual fruits of the spiritual worlds. For people such as this, no doubt whatever existed that what was the principal part of themselves was not inherited from their father and mother, but had come down out of spiritual worlds and united itself with the part which came to them from their father and mother. The constitution of these peoples souls was one which rested entirely on a spiritual form of civilisation. Hence it was possible for social life, as it existed amongst them, to be guided and directed by their Initiates, by those who were to a certain degree initiated into spiritual things in a real, actual way, not intellectually through their thoughts. In those days, when one talked to anyone and spoke of spiritual facts, one was speaking of things with which he was quite familiar. Everybody, in fact, pictured himself as a centaur. His physical body he looked upon as having undoubtedly come about through transmission in the flesh; but, on top of all that, was what had come down out of the spiritual world. Everybody knew that. Everybody looked on himself as a sort of centaur.

Then came the age that began with the 8th century before Christ,—roughly speaking, with the foundation of Rome. In that age,—it Is a fact that we have already considered from other points of view,—in that age the spiritual contact of the real actual kind was lost. People, however, still retained through their Intelligence a kind of spiritual touch with the world of spirit. Man, indeed, no longer pictured himself actually as a centaur, as though a higher spiritual being came down from above and settled upon something else that was inherited through the blood; still, he was clearly conscious that his intelligence, his world of thought, was not dependent on his blood, not dependent on his physical body, but that it had a spiritual origin.

One cannot, for instance, properly understand that great philosopher, Aristotle, unless one knows that Aristotle, in calling the highest part of the human soul “Diagnosticon,” was clearly conscious that this, the highest part of the human soul, which is an intellectual part, has been rained down from the worlds of soul and spirit. Aristotle knew that quite well; indeed, everybody, even down into the early times of Christianity, knew this quite well. This consciousness, that the human intelligence is of a divine spiritual origin, this consciousness was not lost until the 4th century after Christ. It was in the 4th century after Christ that men first really ceased to believe that the power of thought they bear within them comes from above, and is rained down upon them at their birth out of the worlds of soul and spirit. It was a great change, that, in men's souls. If we look back at the first, second and third Christian centuries, we find the men of that time able to say to themselves: Of course, I was born of father and mother, but I know,—not merely, I have puzzled it out, but I know, just as I know that my eye sees the light, so I know that my intelligence comes from the gods. It was an immediate consciousness that people then possessed, just like the consciousness aroused by a direct perception.

It was only after the fourth century that the feeling entered more and more into men's souls that up here, in this bony empty cavity,—for an empty cavity it is, as I have often had occasion to explain to you,—here, up here are seated the organs of intelligence, and this intelligence Is somehow connected with heredity, with blood-relation- ship. It was only during this period, when the transition was finally effected from a belief in the divine nature of the intelligence to a belief in its transmission along physical paths,—it was only then that what I may call the intellectualising of the religious impulse through the rule of the priesthood could be finally effected. And when the intellectualising process was very far advanced, and people had come to regard the intelligence as bound up solely with a man's bodily constitution, then it was all up with the rule of the priest, too. Priest-rule could only hold its ground so long as people could be made to understand the old traditions of the divinity of the intelligence. The economic type of man emerged at the moment, the epoch-making moment, when the belief in the divinity of the intelligence had vanished, and when man's feelings were leading him ever more and more to the belief that it was the physical man which is the actual vehicle, the organ for the evolution of thought. You should only know what a fight, priest-rule fought, and how it is still fighting even to-day. Anyone, for instance, who is acquainted with catholic theological literature, knows how priest- rule is still fighting—fighting with every conceivable philosophic argument—to maintain that the intelligence which has its seat in man is something additional that comes to him from without. Read any sort of catholic theological literature that you happen to come across, and you will find them no longer denying what, indeed, for the present- day man no longer admits of denial, that all the rest of his attributes are bound up with his bodily frame, but they cling fast to the intelligence as an exception, as something that is of a divine spiritual nature and has nothing to do with man's bodily frame. And yet, in the general consciousness of mankind it is not so. In respect of the general consciousness of mankind, a feeling has grown up ever more and more among men, a sense that it is our body, too, which enables us to think, which Is the basis of the intelligence as of other things. And so ever more and more man has arrived at a consciousness that he is really only a physical being. And it was only under the sort of spirituality which proceeds from regarding oneself as a merely physical being that it was possible for the economic type of man to make his way to the top.

And so there exist, you see, spiritual reasons deeper down for the economic type of man having come to the top. He has, however, come to the top, and in socialistic theories this fact has been handled and exploited to the disregard of all others. The business-man has been the ruling type ever since the Reformation; and from this you can see, too, what kind of spirit really is the ruling one in the various religious denominations that have come up since the Reformation Recognise quite clearly, without any illusions, what that spirit is, my dear friends: Temporal science is to permeate with its technique the whole of our external everyday life, and we do not mean to have the complete chain of this external science interrupted by all sorts of religious matter. Faith is to be kept very nicely in a special little box all to itself, and as far away from the external affairs of life as possible. Science, one thing,—a separate banking- account; Faith, another thing,—a separate banking-account, and they must never on any account be amalgamated. We want our faith; indeed, we want to be religious people, says the business type of man,—the more religious, the better, according to many of them; and one sees them going off very ostentatiously to church with their prayer-book under their arm. Oh, certainly! But then, that banking book,—religion must not intrude there, with that religion has nothing to do, except, perhaps, on the first page, where one always sees written in banking-books, “By the Grace of God,” but then that is only a little bit of blasphemy, of course. The complete chain must not be broken. Otherside [Otherwise?] people might perhaps find out that the Reformation was, in many respects, only a roundabout way of arriving at the secularisation and confiscation of Church estates and of claiming them for the temporal lord. Of course, if one were a German princeling, for instance, or an English lord, one could very well say: We are going to create a new historic epoch by taking away the land and estates from those who have hitherto held them. That is what the modern socialist says: We are going to expropriate the owners of landed property. But naturally people did not say that at the beginning of the new modern age; they did it, and threw a haze over it all with: We are founding a new religious faith. So people do not know their real reason for being religious; but it makes them feel comfortable to spread this illusion over the real grounds for their being so religious. That is how the economic type of man came up.

The consciousness that one is living out a spiritual life within one has gradually disappeared. That is the deeper-seated, spiritual root of the matter. If we go further hack still, before the third post-Atlantean age, which ended about the middle of the 8th pre-Christian century,—beginning in the 3rd to the 4th millennium B.C., we come again to a quite different conformation. Paradoxical as it may seem to the men of to-day, in the 4th or, 5th millennium B.C. there was not a man on earth who believed that what was transmitted from his father and mother was the essential part of him. At that time men were absolutely convinced that they were wholly, in respect of all essentials, descended from heaven, If I may so express it. That was men's rooted belief. They did not look on themselves as being of earthly origin; they looked on themselves as spiritual beings, sprung from a spiritual origin. And the period when men first began to feel themselves to be physical human beings in the body was designated by the Jews, “The Fall,” at the beginning of things, when Original Sin first overtook man. As a matter of fact, however, Original Sin has overtaken man more than once. It overtook him first at the beginning of the 3rd post-Atlantean age, when he ascribed one part of himself to his father and mother, to his blood, and merely believed that a spiritual something had come down on top of that. It overtook him for the second time when he began to regard his Intellectual part as more or less hereditary. That second “Fall” came about in the 4th century after Christ; for from that time on, intellectual capacity was regarded as something hereditary, as something bound up with the bodily nature. And there will be other “Falls” in the time to come.

Our task to-day is to return to spirituality by a different route. And, to do this, we must have the possibility, before anything else, of getting back to a spiritual form of intellectual life. We must have the possibility of attaching a sense to this existence on earth such that this sense itself is once more the revelation of a spiritual reality. Take, for instance, the things in my “Occult Science.” It cannot be said that the kind of intellectuality with which these are apprehended has a bodily origin; for it is not with the physical understanding that one arrives at what is there said about the universe and about man. It is a re-education of man back to that conception of his intellectual nature which is a spiritual one. And for this, modern mankind must first of all be willing to regain the faculty of looking on their Intellectual nature as something divinely spiritual. Then, Indeed, will it be possible to start on the road back to spiritualisation. It is a task upon which mankind must enter with full consciousness,—to return again to spiritualisation, and, first of all, to a thorough spiritualising of the intelligence. People must learn once more to think in such a way that their thought is permeated with spirituality. The best way to begin is by considering ethical concepts, and bringing them back to the moral imagination, to the moral intuitions, as I did in my “Philosophy of Freedom.” If in the moral sense one sees something which, as I expressed it in the “Philosophy of Freedom,” derives its impulses directly from the spiritual world, then that is a first beginning towards the spiritualisation of the intellect. I did this in my “Philosophy of Freedom” very cautiously and gently, for in the 19th century there was truly not much to be looked for as regards the spiritualising of anything. But this Is the road that will have to be taken.

The Economic type of man, who came up at the Reformation, regarded it as his special mission to make all intellectuality a matter merely of the body. What this business type of man really did during the Reformation period was to tear himself violently loose from the spiritual foundation of man's life on earth. One can see it illustrated in individual cases. At the beginning and during the first half of the 15th century, there was a man in England, Thomas Cromwell,—not Oliver Cromwell, but Thomas Cromwell, quite a different person,—who played a very important part in introducing the principles of the Reformation into England. There was one person, James I, who still made an effort to save the old dominion of the priesthood; and one best understands James I if one looks on him as a Conservator,—a man who was trying to conserve the rule of the priesthood. Only, his plans were thwarted by others. And amongst the people who came to the top at that time, and who were, so to speak, the earliest type of economic man, was Thomas Cromwell. It is impossible to understand Thomas Cromwell unless one recognises that he was one of those people who have a very short life between death and rebirth, before taking on a body here on earth again. And it is just those people who are unusually numerous among the ruling types coming to the top in modern times, who have had but a short life in the spiritual world before their present life here on earth.

As you know, I have often said here that one of the most significant phenomena in latter-day history is that for the ruling types it is the selection of the worst that takes place. You know that for years past I have taken occasion to tell you so repeatedly. Those who are, in reality, the rulers, the governors, are a selection of not the best. It has come about with the times that those who are really the best in this modern age have remained below, and those who have been selected for the top, for the leading positions, that is, are not infrequently anything but the best. Very often it has been a selection of the least fitted. And this selection of the least fitted has been founded, in so far as relates to their human nature, in the fact that they were fulfilling an earth-life which had only a very short space of time between the last life on earth and this one. It is a fact which one finds stamped upon many of the leading personages of modern times, that they have had a quick return to earth after a brief life in the spirit. In their preceding life between death and new birth they have received into them but little of spiritual impulse; but they are all the more impregnated with that which this earth alone can give. The Economic type, especially, have been men whose preceding spiritual life was a short one, who were permeated through and through with what the earth, as such, alone can give. I do not mean to say that there have not also In modern times been people who have passed a fairly long stage of time between death and birth and who are notable in modern times; but they have been thrust into the background. So the course of man's historic evolution fated it to be; such was the common karma of mankind.

And man's modern life was played out under these conditions. It is really pitiful, how frequently a phenomenon it is in modern times to see men who in their inward natures are far superior, looking up to men who are far, far worse than themselves, as special authorities. It is a common phenomenon. And these revered authorities are truly not people who in any way represent picked men of the best type. The time has indeed come when people must stop so naively chanting the praises of modern civilisation, and examine the plain, unadorned facts. Men must acquire the habit of considering life not in its more superficial aspect, but of considering it according to the inner configuration of men's souls. And this is just one of the facts that has to be considered, that one has to distinguish between the kind of men whose life in the spirit, between birth and deaths is a comparatively long one, and those whose life in the spirit has been comparatively short. One must consider people from their spiritual aspect. It is only by thus considering people from their spiritual aspect, that it becomes possible with clear consciousness to bring order into the social structure. Any really deep understanding of what is socially requisite to-day will only be acquired when such an understanding is sought for in a groundwork of spiritual knowledge.

In the last three days, I have made it my task to show you in what way the civilisation of our times must be regarded in respect of the possibility for mankind's further evolution. Our earth, as an earth with all that is upon It, has already entered on its downward stage, on the stage of its decline. I have often told you that keen-sighted geologists themselves have already noted this fact. It is even now possible to demonstrate by purely external physical science, and according to the most exact geology, that the earth has already begun to crumble away, that the ascending phase of its evolution is at an end, and that the solid ground we tread on is actually breaking up beneath us. But it is not only the mineral kingdom of the earth that Is breaking up; all organic life that moves upon the earth is more or less in a state of decomposition, of falling away. The bodies of plants, of animals, of men, these, too, are no longer in their ascending stage of evolution, but are going downhill. Our physical organisation is not now what it was, for instance, before the fourth century after Christ, or what it was in the times of ancient Greece. Our organisation is a perishable one, and along with us the earth is in its decadence. V/hat Is physical about the earth is in its decadence. I called attention to this phenomenon for the first time some years ago in a lecture at Bonn; but as a rule, not sufficient importance is attached to these things. The bodies we live in are crumbling away. But, as a set-off against this, we must reflect:

Our bodies are crumbling away; but it is just out of these crumbling bodies of ours that what is spiritual can best develop, if only we give ourselves up to it. In the old bodies, you see, it was like this, supposing I make a diagram: Here is the body (Diagram I black) and, all through, the body is permeated with its spiritual element; here is the spiritual element, all over It like this (red).

Now to-day it is like this (diagram II): our body, if we draw it diagrammatically, Is crumbling away in many places. It is crumbling, it is falling away; and everywhere the spiritual element is spurting out of it, escaping from the body. If we only set ourselves to do so, we can inwardly within our souls lay hold everywhere of the spiritual element, because of this crumbling away of our bodies. But it is absolutely necessary that we should not rely upon the physical. It is, on the contrary, absolutely necessary for us, because of this, our crumbling condition, to turn to the spiritual. Everything physical is breaking up; everything physical on earth has begun to go to ruin, and one dare not rely any longer on the physical nature. The only thing we have to look to Is just what, to use a homely phrase, is spurting out from the spiritual soul-element,—spurting out because the physical element is in ruin.

There is one thing to be learnt from this, my dear friends. We are connected through our bodies with the physical conditions of the earth; and the earth's conditions express themselves socially in economic conditions. Now, as everything is crumbling away, as everything is in decadence, so also, in a certain respect, economic conditions are in a state of decadence; and only a fool could believe that It Is possible to-day to regenerate economic conditions simply by means o economic conditions alone. Anyone to-day who dreams of bringing about an economic paradise on earth by purely economic measures, is much the same as someone who has a corpse in front of him and believes that he can galvanise it back into life, wake it up again. So you can take all the theories that are based on pure economics to-day, listen to people telling you how the economic life can be adjusted so as to work by itself according to its own laws, listen to them telling you about the conditions under which production Is to be carried on, how the transition is to be effected from private ownership to communal ownership, etc.,—it is all founded on the false belief that one can, regenerate the economic life out of the resources of the economic life itself. Whereas the truth is that in the economic life, as elsewhere, everything physical is of itself going to ruin.

When anything is going to ruin of itself, then all one can do is to keep putting it right from time to time. That means that we want a remedy from this economic life, which of Itself is in a constant state of break-down, if the economic life were left to itself; if one did what Lenin and Trotsky want to do with it, it would be continually breaking down, continually falling sick. And therefore, one must have the remedy constantly at hand, too, as a counteractant to the economic life. That is, one must have, beside it, the independent spiritual life. If you have a sick man, or someone who is continually liable to fall sick, then, alongside, you must continually have the doctor. If you have an economic life which, owing to the earth's evolution, is constantly ripe for its fall, when left to itself, then you need to counteract it with the continually healing power of the spiritual life. That is the inward connection. It is part of a sound cosmogony that we should acquire an independent spiritual life. Without this independent spiritual life, to act as a perpetual source of healing wisdom, alongside an economic life that is constantly liable to break down,—without this, mankind will never get further. To attempt to regenerate the economic life out of its own resources is sheer folly. We must establish a healing source in the form of an independent spiritual life beside this economic life, and bridge them both over with the neutral Life of Rights. We shall never arrive at any adequate understanding of what is necessary in the present day, unless we have learnt to perceive that the earth's physical life is already sinking to ruin. It is because this is not perceived that there are so many people to-day who believe that the economic life can be regenerated by all sorts of remedies conjured up out of the life of economics itself. They do not exist. The only possibility that does exist is continuously and unceasingly to keep the economic life going by means of the independent spiritual life established alongside it. And only those can trace all the mysterious interweaving of these threads in our life who have learnt to read it by the light of a really modern cosmogony.

Just reflect how serious the whole situation is, how one must look on and see men rushing to destruction, if they still persist in believing that the economic life can be regenerated out of itself,—if they will not acknowledge and turn to that which is spurting forth from the crumbling physical world, which is able to stand alone and to be a continual source of healing. People ask: What is the remedy for revolutions? Well, when the downward forces have accumulated in cries in quantity sufficient to make a revolution, then the revolution comes. The only way to counteract revolution is continuously and unceasingly to apply the counteracting force. And unless a spiritual life is established as a continual healing force to withstand the economic life, then the economic life comes to a head and breaks out in revolutions.

It is high time, indeed, my dear friends, that the things we are here dealing with should be taken In all their gravity, in their full weight, and that people should not have the idea that Spiritual Science is a thing to play with. It will not be played with. You cannot dish up real Spiritual Science as a Sunday afternoon sermon. What people are used to making out of the old religious creeds,—taking all sorts of teachings about reincarnation and karma to regale themselves with in the privacy of their own souls,—that cannot be got out of this teaching, not if it is taken seriously. This teaching means to lay hold upon actual life. This teaching is bent upon becoming deeds, by the very force of what it is. And so it is not in accordance with some private personal whim that what is living within our Spiritual Science must now find expression in all manner of social ideas as well. It is really a matter of course. It is all part of the same thing. Naturally, anyone who talks of development and evolution in the modern natural-science sense, and has not a glimmering notion that Evolution is first an ascent and then a descent, will not be ready either to understand that we are living in a downward stage with respect to the earth's evolution; and such a person will take what is on its downward path, and try to wring from it forces for a regeneration,—That is no longer possible.

What I have, above all, had at heart in the course of these three lectures, my dear friends, is that you might see in all its extent and reality the deep seriousness of Spiritual Science and all that is connected with it. With the things of Spiritual Science there can be no playing. it can only be played with when it is watered down to all sorts of mystical, eclectic stuff,—then you can play with the things of Spiritual Science. Those people do very wrong who go and think that they can play with it, for all that. The things of Spiritual Science cannot be played with,

There is a great deal of opposition from various quarters to whit this Spiritual Science of Anthroposophy stands for. it will meet with opposition from almost all those people who want to play, to “mysticise,” I should like to call it,—who want to mysticise with the life of Spiritual Science,—“mysticism,” “mysticise”. Those people who want to mysticise will not, in the long run, get on very well with Spiritual Science, because they do not like to be reminded of the seriousness of life. That is why Spiritual Science has so many opponents. To-day, especially, there are numbers of opponents; and to-day, especially, there are numbers of opponents, turning out to oppose it from every sort of mysticising hole and corner. There is now to be a renewed attack made on this Spiritual Science on the ground that it is scientific in character, and that all genuine experiences of the spirit-worlds must come through direct spiritual communication,—that nothing of a scientific nature, no sort of scientific concept, must enter into it, and so forth; there is a fresh attack on foot from the corner where we have done a good bit of work, but which still keeps on pouring out a succession of slimy stuff,—mysticising stuff, in this very direction. Another book has appeared from the Munich quarter,—though possibly from different publishers,—which is at bottom intended as an attack of this sort,—mystical book, called “The Living God.”

When one sees these things in the present day, in an age when the social situation is so critical, it shows how spiritual frivolity and cynicism of a spiritual kind have taken possession of men's lives. All that must be got rid of.

This is, indeed, the time when we must set ourselves in all seriousness to examine the most important question in life, and ask ourselves: What can we do, what can we do with all our might and main, to lay hold of those forces which are actually in accordance with the age?

My dear friends, here stands this Building of ours, here it stands, waiting for the world to take it seriously, with such seriousness as really to perceive that it has been built in the consciousness of a perishing age, and in order to receive and take up the spiritual essence out of this age as it falls. Here we must be swayed by no belief that it is possible to preserve what is old what is ripe to perish and fall away. The faith that must inspire us here is that out of the on-rushing ruin it is possible to save and bring forth the spiritual essence,—one which must be quite unlike the old. A little transformation of our civilisation cannot do it. We have to recognise, and boldly face the recognition, that it is only with the great impulses of civilisation that we can accomplish what will take mankind the necessary step forward towards the future. And we must take counsel with our own selves, how to find strength really to take up these new impulses. We must have courage to make plain to people, as well as we can, what is meant by the earth being in decadence, and that what has lasted on down into our days as civilisation, and which we have grown up with and become used to,—that this, too, is passing away in the ruin; but that out of this ruin we must rescue and bring forth a new spirituality, a spirituality that can be carried on with us into other worlds, when this earth has finally sunk and passed away.

To work with clear consciousness towards a regeneration of Art, of Science, of Freedom, that is a work that should centre round this Building. In erecting this Building an attempt has been made to bid in a sort of way, defiance to the Past, in the shapes and lines of it, and so forth. And in the same way, practically, we must have the courage to grasp all that can be got from the fact that the Building actually stands here. We shall never get right, my dear friends, if we go on clinging to little remedies. We shall only get right by resolutely and consciously keeping before men's eyes the necessity for a new form of spiritual civilisation, for that alone can be the true starting-point for a new form of social civilisation. For the social order cannot any longer be evolved out of the economic order, but only out of a spiritual element that shall have sunk into the economic one. And we must clearly realise that the Economic type of man is played out, and that another type must come to the top,—the type of man who is a World-man, one who is conscious that there lives within him not only what he has inherited through earthly descent, but who is conscious that there live within him, also, forces of the sun and the heaven of stars, forces of the world above the senses. In such forms as people can understand, we must bring this to their consciousness; and then alone shall we be doing something towards the real progress of mankind. By merely transmitting all sorts of mystical teachings we can do no good whatever. Our mysticism must be actual spiritual life—active spiritual life.

That is what I wanted to make you realise to-day. This Building at Dornach ought to be regarded as being, without undue pretensions, the actual starting-point for a great world—movement, a world-movement which Is altogether international, a world-movement which embraces every kind of branch of spiritual life. This Building at Dornach should be the starting-point from which -to cast off all fondness for what is perishing and to receive the impulse of that force which is making for an actual renewal of man's consciousness. If we could establish something of this sort in the world, which should form a starting-point from whence to take up the spiritual essence out of the ruin of the physical earth,—if we could say: We put up the Building at Dornach to be the monument of this starting-point, to attract people's eyes to our purpose there,—if only we could create something of this kind, then we should be fulfilling what lies in the very impulse of the Spiritual Science of Anthroposophy. But we need to summon up our energies and create what shall speak to mankind in actual facts,—speak by facts in such a way as to make them see: “Look! We are aiming here at something that lies in the direction of actual progressive evolution in human consciousness, in science and art as well as in religion.” If we are in a position to speak from positive facts in this way, then we shall accomplish far more than by trying to throw ourselves into all sorts of things at which other people are aiming. We should realise that what we have to aim at is a new thing. If we are able to do this, then we shall be accomplishing a worthy task. But there we must commune with our souls, my dear friends, and try to set our hands in this way to the task of Anthroposophy.

More on this subject, then, next Friday at 7 o'clock.

Today I would like to speak to you again about something that has been spoken about here often enough, but which can only be fully grasped if one looks at it from many different angles. Anyone who consciously lives today's spiritual and ultimately also material life and has truly settled inwardly and emotionally into what we call anthroposophically oriented spiritual science, must feel a heavy cultural concern for our events. This heavy cultural concern can be described something like this: On the one hand, we see the necessity that what we call initiation science, spiritual science, which can only be fathomed through the method of initiation, that this science must spread as far as possible among all thinking people, at least in terms of the main points, if we are to avoid further decline. People simply need to take this up into their intuitive life and allow themselves to be stimulated by this initiatory science for their mutual intercourse and reciprocal action among themselves. On the other hand, the vast majority of people – we only need to look at the few adherents of spiritual science – feel that they reject this initiatory wisdom, that they should continue to live in the same way as they have lived so far, without being influenced in any way by what this initiatory wisdom can give them. One would like to say, therefore, that on the one hand there is the most urgent necessity for the revelation of the spiritual worlds, and on the other hand, the radical rejection of this knowledge.

We must not be under any illusions about the fact that basically the way in which people have been taught by the traditional religions to think about the spiritual is largely to blame for this radical rejection of a wisdom from the spiritual worlds. Let us realize that, above all, the traditional creeds may only introduce people to one side, let us say, of the eternal in man, to that side that lies beyond death, and that there is a decided refusal on the part of the traditional creeds to point people today to that which is present of the eternal soul in man before birth, or let us say before conception. Much is said about the existence of the soul after death, albeit in a highly vague manner and always without pointing to knowledge, only to belief. On the other hand, all talk about the existence of the soul before birth or before conception is rejected. This is significant not only within the theoretical, as we have just mentioned it, within the pure cognitive judgments that say: We want to look at the time after death; we do not want to look at the time before birth – but this is significant for the whole nature of the human being. For the way in which one speaks about the immortal in man depends on this rejection of the prenatal. Just imagine how people usually speak of the soul's immortality. Appeals are made to people's finer egoistic instincts. These finer instincts of people tend to desire existence after death. The desire for this existence after death is present in people in the most diverse forms, and by speaking of this existence after death in the usual way, one must always appeal to these selfish instincts of people, to this desire for an existence after death. So one must appeal in a certain sense to human desire for immortality. And by appealing to it, one finds access to people's belief in this immortality after death. One would not easily find the same belief for the same kind of language if one were to speak of the eternal nature of the human soul as it exists before birth or before conception. Just consider one thing: one speaks of immortality. We are not talking about something that goes beyond birth in the same sense, because we do not have a word for it in the ordinary sense. We have the word 'immortality', but we do not have 'unborness', 'unborn-ness' – we would have to develop that first so that it would become familiar to people. From this you can see how one-sided the traditional religions' discussions of immortality are. And why is that so? Yes, it is quite different when one is to speak to people about the fact that they should regard their present life, which they have led from birth and continue to lead until death, as the continuation of a spiritual life, just as they want to regard the spiritual life after death as a continuation of this earthly life. For people it is like this: to learn about the afterlife is in a sense a pleasure for them; to learn about the prenatal life is not in the same sense a pleasure, because what we have become through birth, we have, we possess; so we do not desire that. Thus, inciting desire for the eternal before birth is out of the question. If one wishes to speak of this eternal before birth, one must first awaken in man the urge to look in that direction at all, to declare one's willingness to recognize such things.

This is connected with the fact that spiritual science must indeed presuppose a certain willingness to recognize before it can be recognized. What I mentioned in yesterday's public lecture as “intellectual modesty”: to feel towards the great insights of nature as a child would feel if it could feel, to feel five years old when faced with a book of Goethean poetry, with which it also cannot do anything, before it is educated to understand it — that is how man should feel when faced with nature unfolding. He can do nothing with it until he has prepared himself to penetrate it. Therefore, this preparation must be undertaken with intellectual modesty. And we must find ourselves inwardly ready to make something else out of ourselves than we are, if we have not yet taken our inner being in hand to advance it in soul and spiritual life. But for this it is necessary to look at certain things, which one does not really want to look at in the general slumber of the world to which one is devoted.

We as human beings have the ability to educate ourselves through our perceptions, through our thinking about the world. But we do not think much about the special peculiarity of this thinking. This thinking does have a special peculiarity, because it is actually unnecessary in relation to the outer life. We do not usually realize this. Apart from the fact that animals can also live, can find their food, can reproduce themselves between birth and death, without thinking in the human way, apart from that, we can see from this that we can also perform certain lower tasks of we can also perform certain lower tasks of life if we do not think in a human way. We only have to devote ourselves to a somewhat more thorough consideration of life and we will immediately see how thinking is actually unnecessary for the external physical life. We cannot rely on thinking at all when it comes to certain things. Right, we do science. Take any science, for example physiology, through which we learn about the way in which human organs function. In physiology, we learn, as well as it is possible in the materialistic or spiritual realm, to recognize what the digestive process is. But we can never wait for the thinking recognition of the digestive process; we have to digest properly first. We would get nowhere in life if we had to wait until we had thought about digestion, until we had realized it. We have to carry out the digestive activity without thinking, and so too the other activities of our organism. It is precisely with regard to what we do as human beings that thinking always comes afterwards. So for life in the sense world, we could basically do without thinking.

This is where the big question arises for the humanities scholar: what is the actual significance of this thinking, which cannot serve us at all in our ordinary physical-sensory body? Of course, one important thing must be pointed out. What is presented to us in outer technique would not be presented to us if we did not first think about it. But basically, thinking with its positive meaning only begins with outer technique and everything that outer technique demands. In everything that does not demand outer technique, thinking is something that actually comes afterwards and proves to be superfluous to our sensual existence. We therefore carry an element within us that makes no contribution to our sensory existence. This is what the humanities scholar says to himself, and then he comes to examine what this thinking actually is. Then he finds, as I have often explained to you, that this thinking is actually an inheritance from our prenatal existence, that thinking is precisely what we have developed most intensively between the last death and this birth, that we bring the ability to think into this sensual existence, that this thinking was actually developed for the supersensible world. We do not understand the significance of this thinking at all if we do not know that it is our inheritance from the supersensible world.

Thus the spiritual scientist gradually comes to see in thinking the inheritance of the life he has spent between the last death and this birth. What has actually been stripped away since the last life? The relationship of desire to the environment has been completely stripped away, because when we grasp the world with our thinking, we are without desire. That is the peculiarity of cognition, that desire does not permeate this cognition. Therefore, man must be educated to cognition. He must first be led to use cognition. For basically, he does not initially desire the things that become his through cognition. But spiritual science shows us something different in this area. It shows us, by means of our thinking, our thinking that we have a completely useless limb for the sensual world, that this thinking in us humans must be there for something other than for mere sensual life, and that we abuse this thinking when we leave it unapplied, when we do not apply it to penetrate not only into the sensual but into the supersensible. We have thinking as a gift, as an inheritance from the supersensible, and we must recognize that we must also apply it to acquire the supersensible.

What I have told you is expressed in life in the most diverse ways. If we look at life correctly, we can come across such things as those just mentioned. How do we actually enter into this life? By the ability to think gradually detaching itself more and more from the dark depths of our inner being, and by developing more and more the power to survey the world by thinking. How do we enter this world and how do we become more and more a part of it? Ask yourself very thoroughly, self-knowingly, ask yourself what kind of consciousness you connect with becoming more and more thoughtful. You directly link the need to communicate with this becoming of thought. When you think, you cannot help but want your thoughts to go into the souls of other people, so that you are able to communicate your thoughts to other people. As we think, this desire to communicate our thoughts to others grows in a certain way.

One need only hypothetically imagine what it would mean to have to keep one's thoughts to oneself, to find no one to share them with! But for most people, this is most certainly a need that applies only to the world of thoughts. With other possessions, it does not apply to most people, and even if you do find people who are happy to share their thoughts, perhaps even happier to share their thoughts than to share their other possessions (although the word “even” is really too much), they are not always so happy to share their other possessions. But there are people who really like to share. But then one must also analyze this willingness to give a little, and then one realizes that this willingness to give is connected with thinking. The thought: What will the other person think of you, what community will develop when you give him —, that is something that very strongly influences the giving of other goods, so that the need to share also lives very strongly in giving or working for another. The striving for community of thought is what plays a role here.

If you think about a question that a number of our anthroposophists have had to learn a lot about recently, about the pedagogical-didactic question, which had to be discussed a lot when founding or continuing the Waldorf school, which will soon have passed its first year of existence, then one comes to the conclusion that actually the one who has the greatest need to communicate has the best teaching profession. If someone likes being a teacher, it is because their need to communicate, to live in joint thinking with others, is particularly well developed in them, something they bring with them from the world we come from when we enter this sensual existence through birth. And since it is easier to communicate thoughts to children and to find understanding in children than in adults, the teaching profession is the one that arises precisely from an intense desire for success in the desire to communicate.

But once you recognize this, once you recognize, I would say, the soul teaching of teaching, then the other question arises, the question that has played the greatest role in the development of a pedagogy for the Waldorf school. It still sounds paradoxical to today's people, this other side of teaching pedagogy, and yet, in the training of the pedagogy of the Waldorf School, this other side has played the greatest role, and that is that we bring it to realization at the same time that the children who grow into the world are each a mystery in themselves and that we can really learn from the children. By being teachers, we not only satisfy our need to communicate, but at the same time our need to know, by saying to ourselves: You have grown older, but those who are coming in now bring you news from the spiritual world from a later time, they reveal to you that which has taken place in the spiritual world since your own birth, for they have remained in the spiritual world longer. The teachers at the Waldorf School have been taught in the most diverse ways to receive messages from the spiritual world in the growing child, to really think about it in every moment, and to feel it in particular: in the child that is given to you, what is sent to you from the spiritual world is revealed to you.

In this way, giving and taking are combined, and in this way one practically grows into living together with the spiritual world. The pedagogy of the Waldorf school is based on such an actual absorption of things of the spiritual world. Not just that one wants to theoretically explain some pedagogy that starts from the abstract principles of anthroposophy. That is not the point, but the teaching practice, which is expressed directly in the treatment of children. It is one thing to assume that the child brings you messages from the spiritual world into this world, and you have to solve the riddle that is brought to you from the spiritual world, and quite another to regard the child as a random plastic substance that you just have to educate. Solving this riddle leads to the practice of life that follows from what is observed and absorbed in anthroposophical spiritual science. And this anthroposophical spiritual science is not just there to represent principles or theories, but to be truly absorbed into the individual branches of life. That is what it is about.

In this way, we have pointed out how this work in education, in the sharing of one's thoughts – and ultimately it is a sharing of thoughts, whether I tell someone something, or whether I write a novel, or, if we think of the thought in the broader sense, whether I produce another work of art — how this whole life in thought is a living together with the spiritual world, a carrying in of that which we have experienced before birth, into this world here. This special feature of what is called spiritual experience, what is called spiritual civilization, must first be considered by anthroposophists. For it is through this that our spiritual life takes on its special character, that we, by being in this spiritual life, become aware that We are connected through it with everything that lies before our birth and everything that lies after our birth, in that children bring it to us from the supersensible worlds. But it is this that gives this spiritual life its special character. On the one hand, there is what should be, namely that the anthroposophist views the world much more realistically than other people today, that the anthroposophist learns to look at the subtleties of life. He should recognize how the outer life of civilization in the workings of the spiritual is connected with the prenatal, and how something actually unfolds there in the spiritual that is richer than the individual human being, that reaches beyond the individual human being. It is true that when we are dependent on communicating our thoughts to others, and thus also finding them in the hearts and feelings of others, spiritual life points us to a commonality, to something that we can only experience together with other people. It equips us with something that we do not want to have alone.

We know more, if I may express it paradoxically, than we are allowed to keep to ourselves, and our needs intersect in this respect. Whoever shares something with another should in turn receive something from another. It can't be any other way. So we shower each other with spiritual life, we pour out our riches on each other. That too is a peculiarity of this spiritual life. We have too much. We bring with us too much for this material world, because the spiritual life that we bring with us as thinking beings is at the same time destined for the supersensible. Because the supersensible lives itself out in it, it floods this physical world, as it were, like a flood. It is quite different when we turn our attention to economic life. There it is not the case that we so easily communicate our thoughts to others. First of all, we often do not want to do so. If we wanted to communicate thoughts of economic life to others as easily as we do with thoughts of pure teaching life, no one would patent anything, no one would keep a trade secret. The desire to communicate is not as great as in the field of spiritual culture. And you only have to imagine what the situation is in economic life to immediately see that there is no such flood of ideas passing from one person to another, but that things are quite different there.

Recently, I have often been able to point to an example that makes it easy to see what I actually mean. In the middle of the nineteenth century, people who had something to say about such matters began to express the urge to talk about free world trade and to make free trade, that is, no tariff barriers, the general way of people in the field of economic life across the world. At the same time as this thinking about free trade, another tendency arose: to replace bimetallism, the gold and silver currency, with the gold currency. This striving for the unified gold currency emanated from England, in particular; but it also took hold in other countries, as you know. And you can see in the parliamentary reports, or elsewhere, where such things were discussed, how people, in a very practical way, expressed themselves about the effect of the gold standard at a certain time in the 19th century. They said: Free trade will develop under the effect of the gold standard; the gold standard will bring about free trade by itself! And after the most respected parliamentarians and practitioners had championed this theory until the 1870s, what actually happened? Customs barriers were erected everywhere under the influence of the gold standard! The exact opposite of what the greatest theorists and practitioners had predicted!

This is a very interesting example of thinking in the economic field. Anyone who looks into economic matters at all today – the people, the practitioners do not notice – notices that it is the same in all fields. As a rule, the opposite of what people predict occurs in business transactions. One need only study the concrete cases, need only not take into account what one wants to declaim as a so-called practitioner of life, who looks down on everything idealistic, but really look at what is going on, then one already finds that this is the case.

So what I want to say – as you will assume – is that all those fools who predicted in parliaments and in debates that the gold standard would lead to free trade, while in reality the erection of customs barriers has occurred. No, that's not what I want to say. I don't want to say that they were fools at all. They were very, very clever people – some of them, of course; there were extremely clever people among them. And anyone who goes through the arguments they put forward and doesn't look deeper into the whole fabric of human coexistence can't help but be amazed at the cleverness with which such people were dominated when they declaimed a completely false prophecy.

Where does this come from? Precisely from the fact that in more recent times we have grown into individualism of thinking, that everyone wanted to think for themselves in such matters. Just as we have what we bring with us as actual spiritual thinking for everyone else, and how we can shower the others with it, so we have the thinking that we are to extract from life in the first place, not at all to pour out. We can only acquire it in life by having it very partially, by always distorting it to the point of caricature when we want to apply it generally. The judgment with which we are born, we have not only so that we can judge the world, but we have it so that it is also enough to give something to the other, so that he too can judge according to our judgment. Our economic judgment and that which is similar to economic judgment is more briefly summarized. This is not enough to communicate to the other, but to make it effective, it is necessary that associations be formed, that groups of people with the same interests, consumer interests or interests of a particular type of business, and so on, come together; because only groups of people together can bring about the living experience of what the other can contribute to them, what he can know and what the other must believe, on trust, when he is with him in the association.

This in turn raises a big question for those who, I would say, now look at the world with a clear eye of the soul. They say to themselves: We bring with us a certain amount of judgment that we can pour out on other people. These connect us with life before birth. But then we only acquire useful judgments in the realm of external, namely economic life, when we join with others in a lasting way, when we form associations with them, when we judge together with them, when we, so to speak, piece our judgment and their judgments together. We cannot communicate with them, but in order for our judgment to exist at all, we have to piece our judgment together with theirs. Where does this come from? That is the big question. It comes from the fact that we as human beings are really at least a dual being. We are actually a threefold being, but I will not take that into consideration today. You can read more about it in my book 'Von Seelenrätseln'; but I will first take the dual nature into consideration by summarizing the second and third more. What we bring from the spiritual world into this world, what we can pour out over man, that forms our head, the head that is now really more than a mere expression, a mere tool, that really is an image of what we were before birth, that also expresses our soul , and thus does more than the rest of the organism, which, when we are not moving, does not truly visualize our soul directly in activity, and does not truly express our soul directly as the face and head express our soul.

On the one hand, we are truly human beings, and through our heads we carry the external image of what we have become before birth into the world. And the rest of the human organism is joined to this. It is only with the help of the head that the rest of the human organism has to judge something like economic life. We do not use our heads to judge economic life at all, because the head is not particularly interested in economic life. It does want to be nourished as well, but it only makes this demand of its own organism, not of the outside world. The head itself only corresponds to the rest of the organism in terms of its nutritional needs. It is actually placed on this rest of the organism in such a way that it is, so to speak, really carried by this rest of the organism. Just as a person sits in a cab, our head sits on the rest of the organism and does not participate in the movements. Just as we do not need to exert ourselves in the cab when we are riding in it, for example, to work with our arms and legs on the forward movement of the cab, our head does not participate in the movement of the legs and feet. Our head is something that rests on the rest of the organism. It is an organization of a completely different kind than the rest of the organism, and it judges in such a way that it brings the power of this judgment with it into physical existence through birth. The rest of the organism is built out of this world. This can also be demonstrated with the help of embryology, if only one really does embryology, not the caricature of embryology that is done by today's science. The way in which embryology is developed proves immediately what I am saying here. This remaining organism is what now enters into a relationship with the rest of the world, including the social world, and is dependent on the structures into which we enter into the outer world.

We can say that the human being confronts the world with two very different organizations. He counters spiritual life with his head, and economic life with the rest of his organism. But the rest of the organism already shows its dependence on the human outer world through its purely natural constitution. Consider: in relation to the rest of the organism, the human race is divided into men and women, and the fact that the world endures as the human race stems from the interaction of men and women. So here you already have the archetype of social interaction. What is the main organization, is not somehow dependent on interacting with others in such a way that the activities are joined together, but rather we give what the head produces to the other people, shower the other people, as it were. This forming of associations, this living together with other people in associations, is only, I would say, a further form of living together, which the human being enters through the rest of his organization, apart from the head. Something quite different from what appears through our head organization comes into the world. What we must say about it is that we only get it in the eminent sense by integrating ourselves into this physical world. — At first, this other part of the human organization is actually only born in its astral form: desire without wisdom. While the head does not develop desire, must first be educated to desire the world cognitively, the human being develops desire through the rest of his organism, but it is not permeated by wisdom, and must first seek its wisdom in living together with the head.

On the one hand, you have the spiritual world with very different qualities than the world we have on the other hand, the world of economic life: I have characterized the world of spirituality by showing you how it is carried in from our prenatal life; the world of economic life is formed, but cannot be fully developed by the individual human being, but only in living together with other people, in association, which actually mainly extends to desire, in which wisdom does not at all encompass what is desired in a person. We want to relate this completely different world to the other world in the threefold organism in the right way. But we can look at these two worlds, and something will become clear to us that we mentioned at the beginning of our reflections. What is present in economic life, in the outer life in general, speaks to the desire. But the traditional religions also appeal to this; they appeal to desire. They appeal to that which is subject to human egoism. They incite egoism in order to make people receptive to the idea of immortality. Our spiritual science wants something different. It does not want to incite people's egoism in order to arrive at the idea of immortality, but it wants to develop in man that which man brings with him through birth out of his unborn self. It wants to speak to that in man which refrains from desire, which does not succumb to human egoism. It wants to speak to human knowledge, not to human desire, about the immortal or unborn human soul. It wants to speak to the purest part of the human being, to the light-filled knowledge, and wants people to rise through this path of light-filled knowledge to grasp the eternal in human nature. But this brings a new element into life in general. As a result, this earthly life appears to us as a continuation of our prenatal life. But then an element of responsibility runs through earthly life, which it would not otherwise have. One becomes aware that one is sent into this earthly life from higher worlds, and that one has a mission to fulfill in this earthly life.

It can also be expressed differently: other beings count on this human life on earth, and we actually address these beings as our gods, as the spiritual beings that stand above us. They live with us between death and a new birth. In a sense, we are in lively contact with them. Then the moment comes for every human being when, in a sense, these spiritual beings, these divine beings of the world, say to themselves: Here in this world of the spirit, we can only bring the person to a certain degree of perfection; we can no longer let him into our world. We would not achieve through man that which is to be achieved through man if we let man into our world. We have to send him out. There he will also conquer for us, the gods, what he cannot conquer for us here, what we gods cannot conquer for ourselves if we do not send people out into the other world. So we are sent out here by the gods to develop within the earthly body that which could not be developed in the spiritual world.

Thus, immortality after death, which is certainly all too justified – we know this and we describe it, after all – appears as something that man wants to enjoy. He wants to enjoy at least the thought of it throughout his life. Not giving birth is connected with a certain responsibility and obligation towards life, with a mission to the effect that we should try to understand life in such a way that we truly give back to the gods that which they expect from us at death. Through spiritual science, our life takes on a meaning. Our life has a significance for the spiritual world. We do not live in vain on this earth. We do not just experience things on earth for ourselves, but also for the gods, so that they too have them. It is precisely through this that life acquires meaning, and without such meaning one cannot live.

If one has become accustomed to the scientific questioning of the present, one can certainly say that it is not at all necessary to ask about the meaning of life. You just live and don't ask about the meaning of life. But of course you don't need to ask about the meaning of life if you put it so simply that you only ask about the meaning of life out of arbitrariness. You don't ask about the meaning of life out of arbitrariness at all, but when you realize, or should realize, that you cannot find a meaning to life, then life becomes meaningless. Not asking about the meaning of life means at the same time recognizing the nonsense of life. That is the important thing. It makes a difference whether one asks about the meaning of life merely out of human arbitrariness or whether one is clear about the fact that not asking about the meaning of life means recognizing life as nonsense. But that means denying the spirit as such, and anyone who does not ask about the meaning of life denies the spirit. Only from this point of view does the real meaning of life then also become apparent, and we can then say to ourselves: This life has a meaning because the supersensible needs this sensual life to complete it. From this, however, you will see how infinitely wrong the world is thinking at present, since, from the education of civilized humanity that has taken place in the last three to four centuries, it wants to base a social existence in which people between birth and death would actually all like to be completely happy, would like to experience everything that can be experienced.

Where does it come from that one even asks the question about the meaning of life in this way? It comes only from the fact that one no longer grasps the meaning of the sensual life in the supersensible, that the last three to four centuries have brought forth such materialism that one seeks the meaning only between birth and death, or finds no meaning of life there, but would actually like to develop it only out of desire. This leads to the formulation of socialist ideals such as those evident in Leninism and Trotskyism. They are only the result of the materialistic mode of perception and cannot be eliminated from the world in any other way than by returning to a spiritual mode of perception.

It is necessary to repeatedly and repeatedly point out the peculiar fact – it cannot be pointed out sharply enough – that is expressed by answering the question: What is the actual state philosophy of the current Russian Soviet government, of Bolshevism? If you want to answer this question, you don't have to go to Russia, because the state philosophy of Bolshevism is a philosophy that was truly founded by a very worthy bourgeois, by Avenarius, and by the students of Mach, the student of Avenarius, who did not live in Switzerland, but many of Mach's students did live in Switzerland. One of them is... the most important is Friedrich Adler, who shot the Austrian Count Stürgkh; he lectured in Zurich. At that time they were - no longer Adler, but Mach and Avenarius - certainly respectable bourgeois who were not out of touch with the world around them. But they developed a philosophy out of materialism, a very consistent, sharply defined one. This philosophy makes sense to people who think in a Leninist, a Trotskyist sense in the practical, political realm. It is not only because many Bolsheviks studied in Switzerland that Avenarius's philosophy, as it was cultivated here in Switzerland, in Zurich in the 1970s, is now the state philosophy of Bolshevism, but rather it is the case that for for those who see things not only in terms of their abstract logic, but in terms of their reality context, for those, after a few decades, when the second generation comes, the lecturing that takes place in the manner of Avenarius becomes Bolshevism. From the materialistic teachings on the chairs, Bolshevism arises in the second generation. That is the actual context. And anyone who wants to continue to cultivate materialism in their knowledge must be aware, from the study of spiritual science, that after two generations it will be much worse and will bring about something much worse than what is there now, because in Russia there are about six hundred thousand people (in 1920) – there are no more Leninists there – who rule over millions. At present, the others have to obey them much more than the Catholics have ever obeyed their bishops.

These things all develop with an inner necessity, and materialism, as it has been cultivated in the second half of the 19th century, is intimately connected with what is now emerging as social chaos. The cure lies only in the direction of returning to the spirit in thinking, in feeling, in the impulses of the will, to permeating oneself with the spirit in feeling, to letting impulses come from the spirit in the will. The appeal to the spiritual life is expressed in such considerations, and that is the concern of culture. This appeal is all too justified, for on the other side stands the rejection of precisely the spiritual life in the broadest circles.

When we have often considered the development of our present culture together, we have had to say: materialism gradually emerges in the middle of the 15th century, takes hold of the minds and reaches its culmination in the present. Before that, other soul feelings were at the basis of culture, of that cultural period that began in the 8th century before the emergence of Christianity and ended around the middle of the 15th century, and which we call the Greco-Latin cultural period. Then we go further back into the Egyptian-Chaldean, into the pre-Persian, pre-Indian time, until we come to the Atlantic catastrophe. If we visualize these cultural currents, we can say that we have an ancient Indian culture, an ancient Persian, an Egyptian-Chaldean, a Greek-Latin, and then our own, which begins in the middle of the 15th century. It is not that we can get by with such a schematic equation of the individual successive cultures, but when we look back to the older cultures – actually, written documents are only available from the third post-Atlantean culture , we can only look back at the earlier ones with the help of the Akasha Chronicle. When today the external scholars in archaeology, anthropology and so on collect the records of older cultures, there is little understanding associated with what is brought up as a result. These records are treated in an external way. But if one gradually works one's way into the spiritual world through spiritual scientific methods, one can learn to recognize something of the secrets of the spiritual world again, and then look back at the earlier cultures. Then they appear in a different light; then one says to oneself: these older peoples did have an atavistic way of seeing, a more instinctive way of seeing. We have to struggle to get to the spiritual world at all, to an awareness of the spiritual world. The ancient peoples did not have such a clear awareness of it, but they did have a mythicizing way of living their lives. But when one sees the results of this atavistic, instinctive penetration into the spiritual world, the results in the Vedas, in Vedanta philosophy, in Persian and even Chinese documents, then one is filled with great reverence, even if one does not yet go into the mystery culture, great reverence for what was once given to humanity as primeval wisdom and which has actually declined more and more. The further back we go, the more human cultures prove to be imbued with spirituality, even if it was a sensed spirituality, an instinctive spirituality. Then spirituality fades, gradually dries up, and it has dried up the most in our fifth post-Atlantic age, which began in the mid-15th century.

Now imagine someone who knows nothing about this spiritual science, who also seriously does not want to know about this spiritual science, approaches the present culture of the West, looks at it, but looks at it impartially, without rhetorical empty phrases and phrasemongering declamations. He looks at it as a connoisseur, but he does not see that what was there once, the original wisdom of the divine spiritual beings, has gradually dried up, but he only sees what is there now. He looks at them in the way one has become accustomed to looking at things; he looks at them in a sense with the gaze of the natural scientist, and thus also looks at culture with the gaze of the natural scientist. There you have this Western civilization, but something that has emerged like the earlier civilizations and is passing away like the earlier civilizations. He notices the analogy with the birth of the outer physical human being, with the maturing of the outer physical human being, with the dying of the outer physical human being. He will say this, while we say: Not only was there this original culture once upon a time, but there was also an original wisdom, only it descended ever deeper, and now in the last cultural period it has more or less dried up. But if we want to make progress, we must appeal to the inner being of human beings. Then a new impulse of spirituality must be brought forth, so that what has disappeared in our culture can be rekindled: the spiritual wisdom of the human being. A new impulse must come, a new ascent. But this can only come about by descending into our own inner being, by bringing the spirit there again. Those who know nothing of this, how do they view Western culture? Those who have not acquired this spiritual-scientific perspective, but only the natural-scientific perspective, will believe that cultures come and go in the same way that an organic being is born, matures, grows old, and perishes. He will see our Western culture, compare it with others, and be able to calculate how long it will last before its complete death. But because he does not see that something must arise again in man himself that has been lost, he has no hope. He sees no elements of rebirth in culture; he speaks only of dying.

Today, such a person is no longer a hypothesis, for he is already present in the most significant way in Oswald Spengler, who wrote a book about the “Decline of the West,” of Western civilization. There you have a person who, one might say, has a complete command of twelve to fifteen contemporary sciences, who looks at present-day civilization with the eye of a naturalist, and who knows nothing of the fact that once there was a primeval wisdom and has dried up, that now the source of ascent must be sought from within man, who therefore sees only the decline and predicts for the 3rd millennium with great genius. The book is written with great genius. One can say about what we are experiencing that we see decline everywhere, and now the scholar has emerged who proves that this decline must come, that this Western culture must die a bleak death. I brought with me the bitter impression of that when I came back from Germany, because there, among the youth, Oswald Spengler's book has made the most significant impression. And those who still think think under the impression of the proof that barbarism must spread and must be present within the Occident and its American appendage until the beginning of the third millennium; for that has been proved, rigorously proved by the same means that scientific facts are rigorously proved, by a man who masters twelve to fifteen contemporary sciences.

This already points to the seriousness of the situation in which we currently find ourselves, but it also points to the fact that just as Spengler is imbued with the seriousness of life and knows nothing and wants nothing of what alone can be the salvation: spiritual science, spiritual insight, that one can talk about nothing else, if one talks honestly and sincerely, than precisely the decline of our civilization. Any insistence on some vague hope — “it will come” — is not the point today; only building on human will, appealing to human will to take up the impulses of spiritual science. Western culture and the development of humanity will come to an early end if people do not decide to save it. Today it depends on people, and the proof is that what has come from ancient times, if one wants to rely on it, only leads to decline, that a new one must be found from the depths of human nature if the earth is to reach its goal. All mere belief that there will already be powers that will carry civilization forward does not apply today. Only what people do by saving the declining civilization out of themselves applies. This must be said again and again.

That is how serious things are today. I must say that if you take things seriously today, then you have to look at them carefully. I had to give a lecture on our spiritual science to the student body of the Technical University in Stuttgart, and I know with what feelings I went to this lecture, thoroughly imbued with everything that can weigh on the soul as a feeling for today's youth as a result of the impact of Spengler's book. But all this points to one fact: the wisdom of initiation must make its way into external intellectual culture. Without this, we will not make progress. On the other hand, there are difficulties standing in the way. Today, when speaking of the things that are necessary, one is not always able to find the right words easily. I am probably saying something paradoxical with this sentence as well. When have words been easier to find than today! You only have to look through the popular feuilleton literature, that which most people quote from the newspaper today. Where there is literary care, it is truly easy to find the words, it is not difficult to find the words. Let me give you an example, truly not out of any silliness, but precisely to characterize the present.

Recently, in Stuttgart, in a public lecture to a large audience, I tried to characterize the connections that lead to Leninism and Trotskyism, and I searched for words to express what prevailed in people's minds when the transition was sought between the old bourgeois life and Leninism, Trotskyism. I tried to point out these instincts, to which I have pointed you today in a more spiritual scientific way. And truly, from a struggle for an expression, the expression emerged: Leninism, Trotskyism flows from “perverse” instincts. I couldn't find another expression. After the lecture, a doctor who obviously thought communistically approached me and was deeply hurt by this expression. Of course, the doctor, who takes such expressions with a completely different weightiness than the rest of the world today, who is too accustomed to feature articles and fiction, the doctor feels the full weight of the expression “perverse instincts” in political life. He felt offended and said how one could use such an expression. He knew what pathological abnormalities such an expression was used for. But after a while I had persuaded the gentleman to say: “So I see you didn't mean what you said in a literary or journalistic sense; then it's a different matter.” — That is necessary today, in order to understand at all that someone is learning to feel: there is a struggle for expression, there is a necessity to first search for the right word, while in public life words flow easily , but these words are then such that, in view of the way they are used today, using such strong words as “perverse” in such a context seems like frivolity.

I wanted to give you such an example so that you can see how today's general thinking is light-minded and how we need to delve into the seriousness of life. This can be seen in the details of life. Today we need talent to look at the one-sidedness of the traditional creeds, which speak only of immortality but not of birthlessness, and which therefore speak only to people's selfish instincts and are unable to appeal to their selflessness when eternity is mentioned. Spiritual science must be able to speak of eternity by not merely reflecting on the egoistic instinct of carrying existence beyond death, but by reflecting on the continuation that spiritual and prenatal life experiences here in this life, where we have a mission, where we have to give this life meaning by becoming aware that we bring something spiritual into this world.

But we will not be able to properly understand the pre-birth if we do not know how to connect the pre-birth and the after-death in the right way. And we only do that in spiritual science. For when we understand in the right sense how we spend the time between the last death and a new birth, and again between this death and a later birth, then the prenatal and the after-death join together to form the realization of repeated earthly lives, then this conviction of repeated earthly lives becomes a self-evident developmental truth. Repeated earthly lives carry within them the secret of pre-existence, the secret of pre-existence that the creeds are so eager to eliminate, that they do not want to talk about. The ancient wisdom of man has spoken of this pre-existence. It was only during the Middle Ages, with the adoption of Aristotelianism, that the doctrine of pre-existence was lost. But today the Christian confessions regard the rejection of prenatal life as a dogma connected with Christianity. This rejection has nothing to do with Christianity, it has only to do with the philosophy of Aristotle. The idea of immortality, as we are speaking of it here in the field of spiritual science, is entirely compatible with Christianity itself.

It will not improve in relation to the general culture of humanity until people in their social lives also perform acts that are dominated by this idea of pre-existence. In today's culture, one is only honest when one speaks, as Oswald Spengler does, of the decline of the West, insofar as one knows nothing about spiritual science or does not want to know about it. For only he who ascribes the power of this ascent and the strength of this ascent to the spirit active in human will, only he who now truly says out of the inmost conviction: “Not I, but the Christ in me!” But then one must also include this Christ in the idea of immortality; then one must actually appeal to the transformation of human nature, to the Christification of human nature, not merely to the pagan inclusion of the idea of God in the creed without the person having changed. The fact that it has been accepted in the broadest circles of the Protestant confession that the theologian Harnack could say: Only the Father-God belongs in the Gospel of Jesus, not the Christ, for Jesus taught only about the Father-God, and it was only later that Christianity adopted the view that Christ Himself is a divine being. — That is today's most modern theology: to exclude the Christ from Christianity. We spiritual scientists must reinclude Him. We must recognize how he fits into human history; we must permeate the cultural epochs with the Christ. Then they will not merely be what they are in Spengler's spirit, but will become something for our time that teaches us: we need a Naissance, not just a Renaissance, we need the rebirth of the spirit. This awareness is what really makes an anthroposophist, not the assimilation of individual teachings, but this awareness that we are called upon to enter not just into a rebirth, but into the birth of a spiritual element in our time. The more we become aware of this, the better we will become as adherents of the anthroposophically oriented worldview. But in order to become aware of this, it is necessary to familiarize oneself with the anthroposophical way of thinking by reading what has been offered and by inwardly contemplating what has been given and suggested. At the same time, becoming familiar with the anthroposophical way of thinking means everything else that is to arise from the depths of our consciousness. Threefolding is nothing other than a branch on the tree of Anthroposophy.

This is what I wanted to bring to your hearts today, as we have been brought together again through these reflections. I hope that through such reflections we will continue to progress in being imbued with the consciousness that constitutes our true connection with Anthroposophy.

You will have gathered from the remarks I have made during the last two days that there is a fundamental change in the inner constitution of the human being at every single stage of his life. Today, certainly, modern psychologists and physiologists also take this into account. They too reckon with these changes which take place in the course of life, firstly up to the change of teeth, then up to puberty, and again from puberty into the twenties. But these differences are more profound than can be discovered by means of the methods of observation customary today, which do not reach far enough, however excellent they may be. We must take a further step and examine these differences from aspects demanded by spiritual science. You will hear many things that are already familiar to you, but you must now enter more deeply into them. Even when the child enters this world from the embryo condition, that is, to take an external characteristic, when he adapts himself to the outer process of breathing, even then, physiologically speaking, he is not yet received directly by the outer world, for he takes the natural nourishment of the mother's milk. He is not nourished as yet by what comes from the outer world, but by what comes from the same source as the child himself. Now today people study the substances they meet with in the world more or less according to their external, chemical, physical properties only and do not consider the finer attributes which they possess through their spiritual content. Nowadays everything is considered in this way. Such methods are not to be condemned; on the contrary they should be recognised as justified. Nevertheless because the time came when man was concerned only with the outer aspects of things, aspects which could not be so regarded in earlier civilisations, he has now reached a point of extreme externalisation. If I may make a comparison, things are observed today in some such way as this. We say: I look upon death, upon dying; plants die, animals die, human beings die. But surely the question arises as to whether dying, the passing away of the various forms of life with which we come in contact, is in all three kinds of living beings the same process, or whether this only appears outwardly to be so. We can make use of the following comparisons: If I have a knife there is a real difference whether I cut my food with it, or whether I use it for shaving. In each case it is a knife, but the properties of “knife” must be further differentiated. Such differentiation is in many cases not made today. No differentiation is made between the dying of a plant, an animal or a man.

We meet the same thing in other domains too. There are people who in a certain way want to be philosophers of nature, and because they aim at being idealistic, even spiritual, they assert that plants may well have a soul; and they try to discover in an external way those characteristics of plants which seem to indicate that they have certain soul qualities. They make a study of those plants which, when they are approached by insects, tend to open their petals. The insect is caught, for it is attracted by the scent of what is in the plant. Such a plant is the Venus Flytrap. It closes its petals with a snap and the insect is trapped. This is considered to be a sort of soul quality in the plant. Well, but I know something else which works in the same way. It is to be found in all sorts of places. The mouse, when it comes near, feels attracted by the smell of a dainty morsel; it begins to nibble, and—hey presto! snap goes the mousetrap. If one were to make use of the same thought process as in the case of a plant, one might say: the mousetrap has a soul.

This kind of thinking, however, although quite legitimate under certain conditions never leads to conclusions of any depth, but remains more or less on the surface. If we wish to gain a true knowledge of man we must penetrate into the very depths of human nature. It must be possible for us to look in a completely unprejudiced way at things which appear paradoxical vis-à-vis external methods of observation. Moreover it is very necessary to take into consideration everything which, taken together, makes up the entire human organisation.

In man we have, to begin with, the actual physical organism which he has in common with all earthly beings and particularly with the mineral kingdom. In man, however, we have clearly to distinguish between his physical organism and his etheric organism. The latter he has in common only with the plant world, not with the minerals. But a being endowed only with an etheric organism could never experience feeling, never attain to an inner consciousness. For this again man has his astral organism, which he has in common with the animal world. It might appear that this is an external organisation, but in the course of these lectures we shall see how inward it can be. In addition to this man still has his ego-organisation, which is not to be found in the animal world and which he alone possesses among earthly beings. What we are here considering is in no sense merely an external, intellectual pattern; moreover, in speaking, for instance, of an etheric or life-body, this has no connection whatever with what an outmoded natural science once called “life-force,” “vital-force” and so on. On the contrary, it is the result of observation. If, for instance, we study the child up to the age of the change of teeth, we see that his development is primarily dependent on his physical organism. The physical organism must gradually adapt itself to the outer world, but this cannot take place all at once, not even if considered in the crudest physical sense. This physical body, just because it contains what the human being has brought with him out of the spiritual world in which he lived in pre-earthly existence, cannot forthwith assimilate the substances of the outer world, but must receive them specially prepared in the mother's milk. The child must, so to say, remain closely connected with what is of like nature with himself. He must only gradually grow into the outer world. And the conclusion of this process of the physical organism growing into the outer world is indicated by the appearance of the second teeth at about the seventh year. At approximately this age the child's physical organism completes the process of growing into the world.

During this time, however, in which the organisation is chiefly concerned with the shaping and fashioning of the bony system, the child is only interested in certain things in the outer world, not in everything. He is only interested in what we might call gesture, everything that is related to movement. Now you must take into account that at first the child's consciousness is dream-like, shadowy; to begin with his perceptions are quite undefined, and only gradually do they light up and gain clarity. But fundamentally speaking the fact remains that during the time between birth and the change of teeth the child's perception adheres to everything in the nature of gesture and movement and does so to such an extent, that in the very moment when he perceives a movement he feels an inner urge to imitate it. There exists a quite definite law of development in the nature of the human being which I should like to characterise in the following way.

While the human being is growing into the physical, earthly world, his inner nature is developing in such a way that this development proceeds in the first place out of gesture, out of differentiation of movement. In the inner nature of the organism speech develops out of movement in all its aspects, and thought develops out of speech. This deeply significant law underlies all human development. Everything which makes its appearance in sound, in speech, is the result of gesture, mediated through the inner nature of the human organism.

If you turn your attention to the way in which a child not only learns to speak, but also learns to walk, to place one foot after the other, you can observe how one child treads more strongly on the back part of the foot, on the heel, and another walks more on the toes. You can observe children who in learning to walk tend to bring their legs well forward; with others you will see that they are more inclined to hold back, as it were, between two steps. It is extraordinarily interesting to watch a child learning to walk. You must learn to observe this. But it is more interesting still, although much less attention is paid to it, to see how a child learns to grasp something, how he learns to move his hands. There are children who, when they want something, move their hands in such a way that even the fingers are brought into movement. Others keep their fingers still, and stretch out their hands to take hold without moving the fingers. There are children who stretch out their hand and arm, while keeping the upper part of the body motionless; there are others who immediately let the upper part of the body follow the movement of arm and hand. I once knew a child who, when he was very small and his high-chair was placed at a little distance from the table on which stood some dish he wished to get at, proceeded to “row” himself towards it; his whole body was then in movement. He could make no movements at all without moving his whole body.

This is the first thing to look out for in a child; for how a child moves reveals the most inward urge of life, the primal life impulse. At the same time there appears in the child's movement the tendency to adapt himself to others, to carry out some movement in the same way as his father, mother or other member of the family. The principle of imitation comes to light in gesture, in movement. For gesture is what appears first of all in human evolution, and in the special constitution of the physical, soul and spiritual organism of man gesture is inwardly transformed; it is transformed into speech. Those who are able to observe this know without any doubt that a child who speaks as though the sentences were hacked out of him is one who sets his heels down first; while a child who speaks in such a way that the sentences run one into the other tends to trip on his toes. A child who takes hold of things more lightly with his fingers has the tendency to emphasise the vowel element, while a child who is inclined to stress the consonants will bring his whole arm to his aid when grasping something. We receive a very definite impression of a child's potentialities from his manner of speaking. And to understand the world, to understand the world through the medium of the senses, through the medium of thought, this too is developed out of speech. Thought does not produce speech, but speech thought. So it is in the cultural development of humanity as a whole; human beings have first spoken, then thought. So it is also with the child; first out of movement he learns to speak, to articulate only then does thinking come forth from speech. We must therefore look upon this sequence as being something of importance: gesture, speech, thought, or the process of thinking.

All this is especially characteristic in the first epoch of the child's life, up to the change of teeth. When little by little the child grows into the world during the first, second, third and fourth years of life, he does so through gesture; everything is dependent on gesture. Indeed, I would say that speaking and thinking take place for the most part unconsciously; both develop naturally out of gesture, even the first gesture. Therefore speaking approximately we can say: From the first to the seventh year gesture predominates in the life of the child, but gesture in the widest sense of the word, gesture which in the child lives in imitation. As educators we must keep this firmly in mind for actually up to the change of teeth the child only takes in what comes to him as gesture, he shuts himself off from everything else. If we say to the child: Do it like this, do it like that, he really does not hear, he does not take any notice. It is only when we stand in front of him and show him how to do it that he is able to copy us. For the child works according to the way I myself am moving my fingers, or he looks at something just as I am looking at it, not according to what I tell him. He imitates everything. This is the secret of the development of the child up to the change of teeth. He lives entirely in imitation, entirely in the imitation of what in the widest possible sense comes to meet him from outside as gesture. This accounts for the surprises we get when faced with the education of very young children. A father came to me once and said, “What shall I do? Something really dreadful has happened. My boy has been stealing.” I said, “Let us first find out whether he really steals. What has he done?” The father told me that the boy had taken money out of the cupboard, had bought sweets with it and shared them with the other boys. I said “Presumably that is the cupboard out of which the boy has often seen his mother taking money, before going shopping; he is quite naturally imitating her.” And this proved to be the case. So I said further, “But that is not stealing; that lies as a natural principle of development in the boy up to the change of teeth. He imitates what he sees; he must do so.” In the presence of a child therefore we should avoid doing anything which he should not imitate. This is how we educate him. If we say: You should not do this or that, it does not influence the child in the slightest degree up to the change of teeth. It could at most have some effect if one were to clothe the words in a gesture, by saying: Now look, you have just done something that I would never do!—for this is in a way a disguised gesture.

It comes to this: with our whole manhood we should fully understand how up to the change of teeth the child is an imitating being. During this time there is actually an inner connection between the child and his environment, between all that is going on around him. Later on this is lost. For however strange and paradoxical it may sound to people today, who are quite unable to think correctly about the spirit, but think always in abstractions, it is nevertheless true that the whole relationship of the child to gesture and movement in his surroundings has an innate religious character. Through his physical body the child is given over to everything in the nature of gesture; he cannot do otherwise than yield himself up to it. What we do later with our soul, and still later with our spirit, in that we yield ourselves up to the divine, even to the external world, as again spiritualised, this the child does with his physical body when he brings it into movement. He is completely immersed in religion, both with his good and his bad qualities. What remains with us as soul and spirit in later life, this the child has also in his physical organism. If therefore the child lives in close proximity with a surly, “bearish” father, liable to fall into rages, someone who is often irritable and angry, expressing uncontrolled emotions in the presence of the child, while the inner causes of such emotions are not as yet understood by the child, nevertheless what he sees, he experiences as something not moral. The child perceives simultaneously, albeit unconsciously, the moral aspects of these outbreaks, so that he has not only the outer picture of the gesture, but also absorbs its moral significance. If I make an angry gesture, this passes over into the blood organisation of the child, and if these gestures recur frequently they find expression in his blood circulation. The child's physical body is organised according to the way in which I behave in his presence, according to the kind of gestures I make. Moreover if I fail in loving understanding when the child is present, if, without considering him I do something which is only suitable at a later age, and am not constantly on the watch when he is near me, then it can happen that the child enters lovingly into something which is unfitted for his tender years, but belongs to another age, and his physical body will in that case be organised accordingly. Whoever studies the whole course of a man's life from birth to death, bearing in mind the requirements of which I have spoken, will see that a child who has been exposed to things suitable only to grown-up people and who imitates these things will in his later years, from the age of about 50, suffer from sclerosis. One must be able to examine such phenomena in all their ramifications. Illnesses that appear in later life are often only the result of educational errors made in the very earliest years of childhood.

This is why an education which is really based on a knowledge of man must study the human being as a whole from birth until death. To be able to look at man as a whole is the very essence of anthroposophical knowledge. Then too one discovers how very strong the connection is between the child and his environment. I would go as far as to say that the soul of the child goes right out into his surroundings, experiences these surroundings intimately, and indeed has a much stronger relationship to them than at a later period of life. In this respect the child is still very close to the animal, only he experiences things in a more spiritual way, in a way more permeated with soul. The animal's experiences are coarser and cruder, but the animal too is related to its environment. The reason why many phenomena of recent times remain unexplained is because people are not able to enter into all the details involved. There is, for instance, the case of the “calculating horses” which has made such a stir recently, where horses have carried out simple arithmetical operations through stamping with their hooves. I have not seen the famous Elberfelder horses, but I have seen the horse belonging to Herr von Osten. This horse did quite nice little sums. For instance Herr von Osten asked: How much is 5 + 7? And he began to count, beginning with 1, and when he got to 12 the horse stamped with its foot. It could add up, subtract and so on. Now there was a young professor who studied this problem and wrote a book about it which is extremely interesting. In this book he expounds the view that the horse sees certain little gestures made by Herr von Osten, who always stands close to the horse. His opinion is that when Herr von Osten counts 7 + 5 up to 12 and the horse stamps when the number 12 is reached, this is because Herr von Osten makes a very slight gesture when he comes to 12 and the horse, noticing this, duly stamps his foot. He believes that it can all be traced back to something visible. But now he puts a question to himself: “Why,” he says, “can you not see this gesture which Herr von Osten makes so skilfully that the horse sees it and stamps at the number 12?” The young professor goes on to say that these gestures are so slight that he as a human being cannot see them. From this the conclusion might be drawn that a horse sees more than a professor! But this did not convince me at all, for I saw this wonder of an intelligent horse, the clever Hans, standing by Herr von Osten in his long coat. And I saw too that in his right-hand pocket he had lumps of sugar, and while he was carrying out his experiments with the horse he always handed it one lump after another, so that feeling was aroused in the horse associating sweet things with Herr von Osten. In this way a sort of love was established between Herr von Osten and the horse. And only when this is present, only when the inner being of the horse is, as it were, merged into the inner being of Herr von Osten through the stream of sweetness that flows between them, only then can the horse “calculate,” for it really receives something—not through gesture, but through what Herr von Osten is thinking. He thinks: 5 + 7 = 12, and by means of suggestion the horse takes up this thought and even has a distinct impression of it. One can actually see this. The horse and his master are in a certain way merged in feeling one into the other: they impart something to one another reciprocally when they are united through the medium of sweetness. So the animal still has this finer relationship to its environment, and this can be stimulated from outside, as, in this case, by means of sugar.

In a delicate way a similar relationship to the outer world is still present in children also. It lives in the child and should be reckoned with. Education in the kindergarten should therefore never depend on anything other than the principle of imitation. The teacher must sit down with the children and just do what she wishes them to do, so that the child has only to copy. All education and instruction before the change of teeth must be based on this principle.

After the change of teeth all this becomes quite different. The soul life of the child is now completely changed. No longer does he perceive merely the single gestures, but now he sees the way in which these gestures accord with one another. For instance, whereas previously he only had a feeling for a definite line, now he has a feeling for co-ordination, for symmetry. The feeling is awakened for what is co-ordinated or uncoordinated, and in his soul the child acquires the possibility of perceiving what is formative. As soon as this perception is awakened there appears simultaneously an interest in speech. During the first seven years of life there is an interest in gesture, in everything connected with movement; in the years between seven and fourteen there is an interest in everything connected with the pictorial form, and speech is pre-eminently pictorial and formative. After the change of teeth the child's interest passes over from gesture to speech, and in the lower school years from seven to fourteen we can work most advantageously through everything that lies in speech, above all through the moral element underlying speech. For just as the child before this age has a religious attitude towards the gesture which meets him in the surrounding world, so now he relates himself in a moral sense—his religious feeling being gradually refined into a soul experience—to everything which approaches him through speech.

So now, in this period of his life, one must work upon the child through speech. But whatever is to work upon him in this way must do so by means of an unquestioned authority. When I want to convey to the child some picture expressed through speech, I must do so with the assurance of authority. I must be the unquestioned authority for the child when through speech I want to conjure up before him some picture. Just as we must actually show the little child what we want him to do, so we must be the human pattern for the child between the change of teeth and puberty. In other words, there is no point whatever in giving reasons to a child of this age, in trying to make him see why we should do something or not do it, just because there are well-founded reasons for or against it. This passes over the child's head. It is important to understand this. In exactly the same way as in the earliest years of life the child only observes the gesture, so between the change of teeth and puberty he only observes what I, as a human being, am in relation to himself. At this age the child must, for instance, learn about what is moral in such a way that he regards as good what the naturally accepted authority of the teacher, by means of speech, designates as good; he must regard as bad what this authority designates as bad. The child must learn: What my teacher, as my authority, does is good, what he does not do is bad. Relatively speaking then, the child feels: When my teacher says something is good, then it is good; and if he says something is bad, then it is bad. You will not attribute to me, seeing that 30 years ago I wrote my Philosophy of Freedom a point of view which upholds the principle of authority as the one and only means of salvation. But through the very fact of knowing the true nature of freedom one also knows that between the change of teeth and puberty the child needs to be faced with an unquestioned authority. This lies in the nature of man. Everything is doomed to failure in education which disregards this relationship of the child to the unquestioned authority of the personality of the teacher and educator. The child must be guided in everything which he should do or not do, think or not think, feel or not feel, by what flows to him, by way of speech, from his teacher and educator. At this age therefore there is no sense in wanting to approach him through the intellect. During this time everything must be directed towards the life of feeling, for feeling is receptive to anything in the nature of pictures and the child of this age is so constituted that he lives in the world of pictures, of images, and has the feeling of welding separate details into a harmonious whole. This is why, for instance, what is moral cannot be brought to the child by way of precept, by saying: You should do this, you should not do that. It simply doesn't work. What does work is when the child, through the way in which one speaks to him, can feel inwardly in his soul a liking for what is good, a dislike of what is bad. Between the change of teeth and puberty the child is an aesthete and we must therefore take care that he experiences pleasure in the good and displeasure in what is bad. This is the best way for him to develop a sense of morality.

We must also be sincere, inwardly sincere in the imagery we use in our work with the child. This entails being permeated to the depths of our being by everything we do. This is not the case if, when standing before the child we immediately experience a slight sense of superiority: I am so clever—the child is so stupid. Such an attitude ruins all education; it also destroys in the child the feeling for authority. Well then, how shall I transform into a pictorial image something that I want to impart to the child? In order to make this clear I have chosen the following example as an illustration.

We cannot speak to the child about the immortality of the soul in the same way as to a grown-up person; but we must nevertheless convey to him some understanding of it. We must however do so in a pictorial way. We must build up the following picture and to do this may well take the whole lesson.

We can explain to the child what a butterfly's chrysalis is, and then speak in some such words as these: “Well, later on the finished butterfly flies out of the chrysalis. It was inside all the time only it was not yet visible, it was not yet ready to fly away, but it was already there inside.” Now we can go further and tell him that in a similar way the human body contains the soul, only it is not visible. At death the soul flies out of the body; the only difference between man and butterfly is that the butterfly is visible and the human soul is invisible. In this way we can speak to the child about the immortality of the soul so that he receives a true picture of immortality and one suited to his age. But in the presence of the child we must on no account have the feeling: I am clever, I am a philosopher and by no means of thought can I convince myself of the truth of immortality; the child is naive, is stupid, and so for him I will build up the picture of the butterfly creeping out of the chrysalis. If one thinks in this way one establishes no contact with the child, and then he gets nothing whatever from what he is told. There is only one possibility. We must ourselves believe in the picture, we must not want to be cleverer than the child; we must stand in the presence of the child as full of belief as he is. How can this be done? An anthroposophist, a student of spiritual science knows that the emergence of the butterfly from the chrysalis is actually a picture of the immortality of the human soul placed into the world by the gods. He can never think otherwise than that the gods inscribed into the world this picture of the emerging butterfly as an image of the immortality of the human soul. In all the lower stages of the process he sees the higher processes which have become abstract. If I do not get the idea that the child is stupid and I am clever, but if I stand before the child conscious that this actually is so in the world and that I am leading him to believe in something which I too believe with all my heart, then there arises an imponderable relationship between us, and the child makes real progress in his education. Then moral imponderabilia continually enters into our educational relationship. And this is the crux of the matter.

When we are quite clear about this we shall, out of the whole nexus of our studies, come to see how we can find the right approach to an instruction which is truly educational, an education which really instructs. Let us take an example. How must the child learn to read and write? There is actually a great deal more misery connected with this than one usually imagines, though human intellectualism is far too crude to perceive it. One recognises that learning to read and write is a necessity, so it follows that the child must at all costs be drilled into learning reading and writing. But just consider what this means for a child! When they are grown-up, people have no inclination to put themselves in the child's place, to imagine what he undergoes when he learns to read and write. In our civilisation today we have letters, a, b, c and so on; they are there before us in certain definite forms. Now the child has the sound a (ah, as in father). When does he use it? This sound is for him the expression of an inner soul experience. He uses this sound when he is faced with something which calls up in him a feeling of wonder, of astonishment. This sound he understands. It is bound up with human nature. Or he has the sound e (eh, as in they). When does he use this? He uses it when he wants to show he has the feeling: “Something has come up against me; I have experienced something which encroaches on my own nature.” If somebody gives me a blow, I say e (eh).¹ It is the same with the consonants. Every sound corresponds to some expression of life; the consonants imitate an outer, external world, the vowels express what is experienced inwardly in the soul. The study of language, philology, is today only approaching the first elements of such things.

Learned scholars, who devote themselves to research into language, have given much thought to what, in the course of human evolution, may have been the origin of speech. There are two theories. The one represents the view that speech may have arisen out of soul experiences in much the same way as this takes place in the animal, albeit in its most primitive form—“moo-moo” being the expression of what the cow feels inwardly, and “bow-wow” what is experienced by the dog. And so, in a more complicated way, what in man becomes articulated speech arises out of this urge to give expression to inner feelings and experiences. In somewhat humorous vein this is called the “bow-wow theory.” The other point of view proceeds from the supposition that in the sounds of speech man imitates what takes place in the outer world. It is possible to imitate the sound of a bell, what is taking place inside the bell: “ding-dong—ding-dong.” Here there is the attempt to imitate what takes place in the outer world. This is the basis for the theory that in speech everything may be traced back to external sounds, external event. It is the “ding-dong theory.” So we have these two theories in opposition to one another. It is not in any way my intention to make fun of this, for as a matter of fact, both are correct: the “bow-wow” theory is right for the vowel element in speech, the “ding-dong” theory for the consonantal element. In transposing gestures into sounds we learn by means of the consonants to imitate inwardly outer processes; and in the vowels we give form to inner experiences of the soul. In speech the inner and the outer unite. Human nature, itself homogeneous, understands how to bring this about.

We receive the child into the primary school. Through his inner organisation he has become a being able to speak. Now, suddenly he is expected to experience—I say experience deliberately weighing my words, not recognise, experience—a connection between astonishment, wonder, (ah) and the demonic sign a. This is something completely foreign to him. He is supposed to learn something which he feels to be utterly remote, and to relate this to the sound “ah.” This is something outside the sphere of a young child's comprehension. He feels it as a veritable torture if at the very outset we confront him with the forms of the letters in use today.

We can, however, remember something else. The letters which we have today were not always there. Let us look back to those ancient peoples who had a picture writing. They used pictures to give tangible form to what was uttered, and these pictures certainly had something to do with what they were intended to express. They did not have letters such as we use, but pictures which were related to their meaning. Up to a certain point the same could be said of cuneiform writing. These were times when people still had a human relationship to things, even when these were fixed into a definite form. Today we no longer have this, but with the child we must go back to it again. We must of course not do so in such a way that we study the cultural history of ancient peoples and fall back on the forms which were once used in picture writing; but we must bring all our educational fantasy into play as teachers in order to create the kind of pictures we need. Fantasy, imagination [The German phantasie is often more equivalent to the English imagination than to fantasy. In this lecture the latter is probably more appropriate.] we must certainly have, for without it we cannot be teachers or educators. And so it is always necessary to refer to the importance of enthusiasm, of inspiration, when dealing with some characteristic feature of anthroposophy. It never gives me any pleasure, for instance, when I go into a class in our Waldorf School and notice that a teacher is tired and is teaching out of a certain mood of weariness. That is something one must never do. One simply cannot be tired, one can only be filled with enthusiasm. When teaching, one must be absolutely on the spot with one's whole being. It is quite wrong to be tired when teaching; tiredness must be kept for some other occasion. The essential thing for a teacher is that he learns to give full play to his fantasy. What does this mean? To begin with I call up in the child's mind something that he has seen at the market, or some other place, a fish for example. I next get him to draw a fish, and for this I even allow him to use colours, so that he paints as he draws and draws as he paints. This being achieved I then let him say the word “Fish,” not speaking the word quickly, but separating the sounds, “f-i-ssh.” Then I lead him on so that he says only the beginning of the word fish (f...) and gradually I transfer the shape of the fish into a sign that is somewhat fish like, while at the same time getting the child to say f ... And there we have it, the letter “f!”

Or I let the child say Wave (W-a-v-e) showing him at the same time what a wave is (see sketch). Once again I let him paint this and get him to say the beginning of the word—w—and then I change the picture of a wave into the letter w.

Continuing to work in the same way I allow the written characters gradually to emerge from the painting-drawing and drawing-painting, as indeed they actually arose in the first place. I do not bring the child into a stage of civilisation with which as yet he has nothing in common, but I guide him in such a way that he is never torn away from his relationship to the outer world. In order to do this there is no necessity to study the history of culture—albeit the writing in use today has arisen out of picture-writing—one must only give free play to one's fantasy, for then one brings the child to the point at which he is able to form writing out of this drawing and painting.

Now we must not think of this only as an ingenious and clever new method. We must value the fact that the child unites himself inwardly with something that is new to him when his soul activity is constantly stimulated. He does not “grow into it” when he is pushed, so that he is always coming into an unfamiliar relationship with his environment. The whole point is that we are working on the inner being of the child.

What is usually done today? It is perhaps already somewhat out-of-date, but not so long ago people gave little girls “beautiful” dolls, with real hair, dolls that could shut their eyes when one laid them down, dolls with pretty faces and so on. Civilisation calls them beautiful, but they are nevertheless hideous, because they are inartistic. What sort of dolls are these? They are the sort which cannot activate the child's fantasy. Now let us do something different. Tie a handkerchief so that you have a figure with arms and legs; then make eyes with blobs of ink and perhaps a mouth with red ink as well; now the child must develop his fantasy if he is to imagine this as having the human shape. Such a thing works with tremendous living force on the child, because it offers him the possibility of using his fantasy. Naturally one must do this first oneself. But the possibility must be provided for the child, and this must be done at the age when everything is play. It is for this reason that all those things which do not stimulate fantasy in the child are so damaging when given as toys. As I said, today these beautiful dolls are somewhat out-dated, for now we give children monkeys or bears. To be sure, neither do these toys give any opportunity for the unfolding of a fantasy having any relationship to the human being. Let us suppose that a child runs up to us and we give him a bear to cuddle. Things like this show clearly how far our civilisation is from being able to penetrate into the depths of human nature. But it is quite remarkable how children in a perfectly natural, artistic way are able to form imaginatively a picture of this inner side of human nature.

In the Waldorf School we have made a transition from the ordinary methods of teaching to what may be termed a teaching through art, and this quite apart from the fact that in no circumstances do we begin by teaching the children to write, but we let them paint as they draw, and draw as they paint. Perhaps we might even say that we let them splash about, which involves the possibly tiresome job of cleaning up the classroom afterwards. I shall also speak tomorrow about how to lead over from writing to reading, but, quite apart from this painting and drawing, we guide the child as far as possible into the realm of the artistic by letting him practise modelling in his own little way, but without suggesting that he should make anything beyond what he himself wants to fashion out of his own inner being. The results are quite remarkable. I will mention one example which shows how something very wonderful takes place in the case of rather older children.

At a comparatively early age, that is to say, for children between ten and eleven years old, we take as a subject in our curriculum the “Study of Man.” At this age the children learn to know how the bones are formed and built up, how they support each other, and so on. They learn this in an artistic way, not intellectually. After a few such lessons the child has acquired some perception of the structure of the human bones, the dynamic of the bones and their interdependence. Then we go over to the craft-room, where the children model plastic forms and we observe what they are making. We see that they have learned something from these lessons about the bones. Not that the child imitates the forms of the bones, but from the way in which he now models his forms we perceive the outer expression of an inner mobility of soul. Before this he has already got so far as to be able to make little receptacles of various kinds; children discover how to make bowls and similar things quite by themselves, but what they make out of the spontaneity of childhood before they have received such lessons is quite different from what they model afterwards, provided they have really experienced what was intended. In order to achieve this result, however, these lessons on the “Knowledge of Man” must be given in such a way that their content enters right into the whole human being. Today this is difficult.

Anyone who has paid as many visits to studios as I have and seen how people paint and model and carve, knows very well that today hardly any sculptor works without a model; he must have a human form in front of him if he wishes to model it.

This would have had no sense for a Greek artist. He had of course learned to know the human form in the public games, but he really experienced it inwardly. He knew out of his own inner feeling—and this feeling he embodied without the aid of a model—he knew the difference between an arm when it is stretched out or when, in addition, the forefinger is also extended, and this feeling he embodied in his sculpture. Today, however, when physiology is taught in the usual way, models or drawings of the bones are placed side by side, the muscles are described one after another and no impression is given of their reciprocal relationship. With us, when the children see a vertebra belonging to the spinal column, they know how similar it is to the skull-bone, and they get a feeling for the metamorphosis of the bones. In this way they enter livingly right into the different human forms and so feel the urge to express it artistically. Such an experience enters right into life; it does not remain external.

My earnest wish, and also my duty as leader of the Waldorf School, is to make sure that wherever possible everything of a fixed nature in the way of science, everything set down in books in a rigid scientific form should be excluded from class teaching. Not that I do not value science; no one could value science more highly. Such studies can be indulged in outside the school, if so desired; but I should be really furious if I were to see a teacher standing in front of a class with a book in his or her hand. In teaching everything must come from within. This must be self-understood. How is botany taught today for instance? We have botany books; these are based on a scientific outlook, but they do not belong to the classroom where there are children between the change of teeth and puberty. The perception of what a teacher needs in the way of literature must be allowed to grow gradually out of the living educational principles I shall be speaking about here.

So we are really concerned with the teacher's attitude of mind, whether in soul, spirit and body he is able to relate himself to the world. If he has this living relationship he can do much with the children between the change of teeth and puberty, for he is then their natural and accepted authority. The main thing is that one should enter into and experience things in a living way and carry over into life all that one has thus experienced. This is the great and fundamental principle which must form the basis of education today. Then the connection with the class will be there of itself, together with the imponderable mood and feeling that must necessarily go with it.

Answers to a Question

Question: There are grown-up people who seem to have remained at the imitative stage of childhood. Why is this?

Dr. Steiner: It is possible at every stage of human development for someone to remain in a stationary condition. If we describe the different stages of development, adding to today's survey the embryonic stage, and continuing to the change of teeth, and on to puberty, we cover those epochs in which a fully developed human life can be formed. Now quite a short time ago the general trend of anthroposophical development brought it about that lectures could be held on curative education, with special reference to definite cases of children who had either remained backward or whose development was in some respect abnormal. We then took the further step of allowing certain cases to be seen which were being treated at Dr. Wegmann's Clinical-Therapeutic Institute. Among these cases there was one of a child of nearly a year old, about the normal size for a child of this age, but who in the formation of his physical body had remained approximately at the stage of seven or eight months embryo. If you were to draw the child in outline with only an indication of the limbs, which are somewhat more developed, but showing exactly the form of the head, as it actually is in the case of this little boy, then, looking cursorily at the drawing, you would not have the faintest idea that it is a boy of nearly a year old. You would think it an embryo, because this boy has in many respects kept after his birth the embryonic structure.

Every stage of life, including the embryonic, can be carried over into a later stage; for the different phases of development as they follow one after the other, are such that each new phase is a metamorphosis of the old, with something new added. If you will only take quite exactly what I have already said in regard to the natural religious devotion of the child to his surroundings up to the change of teeth, you will see that this changes later into the life of soul, and you have, as a second attribute the aesthetic, artistic stage. Now it happens with very many children that the first stage is carried into the second, and the latter then remains poorly developed. But this can go still further: the first stage of physical embodiment can be carried over into each of the others, so that what was present as the original stage appears in all the later stages. And, for a superficial observation of life, it need not be so very obvious that an earlier stage has remained on into a later one, unless such a condition shows itself particularly late in life. Certain it is however that earlier stages are carried over into later ones.

Let us take the same thing in a lower kingdom of nature. The fully grown, fully developed plant usually has root, stalk, with it cotyledon leaves, followed by the later green leaves. These are then concentrated in the calyx, the petals, the stamen, the pistil and so on. There are however plants which do not develop as far as the blossom, but remain behind at the stage of herbs and other plants where the green leaves remain stationary, and the fruit is merely rudimentary. How far, for instance, the fern has remained behind the buttercup! With the plant this does not lead to abnormality. Man however is a species for himself. He is a complete natural order. And it can happen that someone remains his whole life long an imitative being, or one who stands in need of authority. For in life we have not only to do with people who remain at the imitative stage, but also with those who in regard to their essential characteristics remain at the stage that is fully developed between the change of teeth and puberty. As a matter of fact there are very many such people, and with them this stage continues into later life. They cannot progress much farther, and what should be developed in later years can only do so to a limited extent. They remain always at the stage where they look for the support of authority. If there were no such people, neither would there be the tendency, so rife today, to form sects and such things, for sectarian associations are based on the fact that their adherents are not required to think; they leave the thinking to others and follow their leaders. In certain spheres of life, however, most people remain at the stage of authority. For instance, when it is a question of forming a judgment about something of a scientific nature people do not take the trouble to look into it themselves, but they ask: Where is the expert who must know about this, the specialist who is a lecturer at one of the universities? There you have the principle of authority. Again in the case of people who are ill the principle of authority is carried to extremes, even though here it may be justifiable. And in legal matters, for instance, nobody today will think of forming an independent judgment, but will seek the advice of a solicitor because he has the requisite knowledge. Here the standpoint is that of an eight or nine year old child. And it may well be that this solicitor himself is not much older. When a question is put to him he takes down a lawbook or portfolio and there again you have an authority. So it is actually the case that each stage of life can enter into a later one.

The Anthroposophical Society should really only consist of people who are outgrowing authority, who do not recognise any such principle but only true insight. This is so little understood by people outside the Society that they are continually saying: “Anthroposophy is based on authority.” In reality the precise opposite is the case; the principle of authority must be outgrown through the kind of understanding and discernment which is fostered in anthroposophy. The important thing is that one should grasp every scrap of insight one can lay hold of in order to pass through the different stages of life.

• 1. In English we tend to prefix an aspirate to the vowel, saying “Ha” when something astonishes us, or “Heh” when something impinges on us, e.g. “Heh, stop it!”

In these serious times, we can look at what people who have considered the gravity of the situation think is necessary. We can see what new institutions they imagine are needed, what changes in our untenable conditions are necessary. If we do this, we will see people with the goodwill to dedicate themselves to new institutions, to cooperate in changing what seems to need change in one way or another. If we accept the responsibility for our all-too-obvious social circumstances, then we cannot get around the fact that, although there is so much goodwill and there are so many wonderful ideas, they collapse immediately or, in any event, are not carried out to the extent so necessary today.

Spiritual science seeks, through anthroposophical understanding, to open the path to supersensible knowledge for modern humanity. It has tried for decades to address the conspicuous problems of modern civilization, namely the flagging goodwill and the loss of the wonderful ideas that live in this goodwill. The spiritual science I have presented here for years has attempted to point out exactly what is so necessary in the present, and what so many modern people welcome with such great sympathy or reject with such great antipathy. It tries to point out, on the one hand, what has made conventional science so great, and, on the other hand, as we will discuss today, what this science lacks the means to understand, namely, human will and human feeling.

We live in a time when it is no longer possible for people simply to yield to their instinctive will impulses. The necessity to increasingly transform the old instinctive life into a fully conscious life is especially characteristic of our time, yet so many prejudices arise today when it comes to admitting this. That people must increasingly change the old instinctive motives of human nature into conscious motives is a historical fact, the most important historical fact. It is this fact that has led to the present crisis.

To this end, scientific advances over the last three or four centuries have done much for modern civilization. But today, anyone who contemplates the institutions that arise out of the most vital contemporary needs must come to feel the insufficiencies of modern times that come from the modern scientific orientation and way of thinking. Just now in this city a limited attempt is being made to solve a social problem, a social problem that is more important than most people want to believe. Perhaps this evening we can point out the difficulties of solving such a specific problem.

Through the insight into anthroposophical spiritual science that he has often demonstrated throughout the years, our friend Emil Molt has succeeded in founding the Free Waldorf School upon social thinking appropriate to our times. This school is intended for children of the workers at the WaldorfAstoria factory and for a few others who will shortly be included. The imprint of modern society is visible in the manner of the school’s creation and in its connection with an industrial firm. This school must take into account the most practical needs of the people who entrust it with the education of their children. We could say that it is symbolic that this school was created in connection, in direct connection, with the industrialism that gives rise to the most important social questions of our time.

In founding the school, the faculty (for whom I held an introductory seminar lasting several weeks) considered the social pedagogical tasks relevant to modern culture. More than we are aware, our picture of modern civilization (as I already mentioned) results from the way our imagination has developed out of our understanding of physical nature. As I have emphasized for decades, spiritual science fully recognizes the value and meaning of the modern scientific way of thinking; in fact, spiritual science values conventional science more highly than that science values itself. Nevertheless, because conventional science so colors our picture of modern civilization, spiritual science must go beyond it. I have also emphasized that the means used by spiritual science to come to its understanding of the world differ from those of conventional science. I have repeatedly explained how we can really enter into the supersensible world through the path of spiritual science, how, through the development of inner capacities that otherwise only sleep in human nature, the way opens for us to see into the spiritual world in which we live. We can see into the spiritual world just as we can recognize the laws of the physical world through our senses, through reason, through associated events. I have explained how we, by awakening dormant capabilities, can look into the spiritual world that always surrounds us, but is unknown to us because the necessary sense organs remain undeveloped in ordinary life.

Today I want to discuss the capacities that spiritual science uses to see into the supersensible world—healthy, quite normal capacities of human nature. Those who want a deeper insight into how spiritual science works need not concern themselves with the accusations of our critics that it is based upon the use of unwholesome powers. It is quite simple to show the source of Anthroposophy and its path to the supersensible world.

If you look at my book How 7o Know Higher Worlds, you will see that I describe those stages of supersensible knowledge that people can attain through the development of certain capacities sleeping within them: 1) the Imaginative stage of knowledge, 2) the stage of Inspiration and 3) the stage of true Intuition. Now, where does spiritual science find the forces involved in such things as Imagination, Inspiration and Intuition? We can show that certain capacities forming the basis of human nature are at work during childhood. Later in life, when people have reached their normal size, when growth is complete, in a sense these forces lie unused. This spring I discussed the various stages of child development.¹ I remarked that during the first period of life, people are primarily imitative beings. They instinctively learn everything that people around them do, and they imitate this in their movements, sounds, speech, even in their thoughts. This imitative behavior continues until approximately the change of teeth, until approximately seven years of age. Then those who can more exactly observe human nature begin to see another activity. They can observe the need in human nature, beginning at six or seven years of age and continuing until sexual maturity, to rely upon people with experience, upon those adults in whom children can devotedly believe. During this period, children need to act under the influence of honored authorities. The self-reliance that is based in people’s confidence in their power of judgment, the self-reliance that enables them to involve themselves in all sorts of things in life, first appears with sexual maturity at the age of fourteen and continues to develop until the age of twenty or twenty-one.

These are three quite distinct periods of human youth. Only people who have lost healthy judgment due to all kinds of prejudices can overlook what develops in the child, what causes physical development until the age of seven when bodily development is relatively complete—the form continues to grow but the general structure is complete. Only such people can overlook how those forces that act formatively until seven years of age subsequently work more inwardly, particularly as inner growth. They act as living forces, making children stronger until fourteen years of age. They work between the ages of fourteen and twenty to strengthen those organs directed toward the environment, those organs that are capable of immersing themselves in their surroundings. In this time those inner spiritual forces act upon the human physical body. Inner spiritual forces act in quite differing ways upon the human body until seven, then fourteen, then twenty-one years of age. Forces that for an unprejudiced observer are quite clearly inner spiritual forces work on human organs to master them and develop them further.

These forces really exist. The forces that in a certain sense cause the crystallization of the second set of teeth out of human nature, a meaningful conclusion to the stage of human development ending at age seven, really exist. The forces that work mysteriously on that part of human beings that is connected with growth and the unfolding of human nature until age fourteen really exist. These forces are real; they are active. But after the completion of physical development (around the age of twenty), where are these inner spiritual forces that have acted upon our physical form? They still exist; they are still there. These inner forces fall asleep, just as the forces we use in our everyday life, our everyday work from waking to sleeping, fall asleep and become dormant while we sleep. The forces of human nature that blazed during childhood and youth, the forces that fired the developmental changes that transform children into adults, and everything connected with these changes, fall asleep around the age of twenty. Those who look at the whole human being know that at the very moment when human beings reach this point, the forces that acted in the child, in the youth, step back into the innermost part of human nature. These forces go to sleep.

We can awaken the forces that have brought forth the processes normally observed between the ages of fourteen and twenty, through which we slowly gain an understanding of our surroundings, through which those organs develop that can form only after puberty. These organs are not one-sidedly oriented toward sexual love, but are formed such that we can deepen our love of all humanity. This loving absorption in all humanity gives us true understanding of the world. The forces we use until the age of twenty-one for growing and forming the inner organs become inflexible, just critical intellect. A certain inner spiritual force stops working formatively. It becomes an imaginary inner force, a power of the soul, no longer so strong as it was earlier when it had to guide human formation. If we can find it sleeping in human nature, this power that once was a formative force but after the age of twenty no longer is, if we develop it so it exists with the same strength as before, then, acting now through love, it becomes Imaginative power. People attain a capacity to see the world not only through abstract concepts, but in pictures that are alive, just as dreams are alive, and that represent reality just as our abstract concepts do. The same force that previously acted upon the healthy developing human to form the capacity to love, can enable us to see such pictures of the world and to reach the first stage of supersensible knowledge. We can awaken this human capacity and plunge it deeper into our surroundings than normal thinking and normal sensing can go.

Then we can go further, since the forces that cause the important formative changes from approximately seven years of age, from the change of teeth, until sexual maturity, are also sleeping in us. These forces sleep deeper under the surface of normal soul life than the forces I just characterized as Imaginative. When we reawaken these idle formative capacities, when we call these spiritual powers out of their sleep, they become the forces of Inspiration. These teach us that Imaginative pictures are filled with spiritual content, that these pictures, which appear to be dreams but really are not, reflect a spiritual reality that exists in our surroundings, outside ourselves.

We can go even deeper, into the strongest forces sleeping in human nature, those that have worked upon human formation from birth until the change of teeth. These formative forces that were active in the first years of life have withdrawn themselves most deeply from external life. If we bring them forth again in later life and imbue them with Imagination and Inspiration, we will then have the Intuitive powers of supersensible knowledge. These are the powers that enable us to delve into the reality of the spiritual world in the same way that we can delve into the physical world through the senses and the will usually associated with the body.

In three stages, through Imagination, Inspiration and Intuition, we gain access to the supersensible world. These powers do not employ anything abnormal, but actually are the most normal of all things, namely the forces of healthy human development from birth until the early twenties. These forces then lie fallow, but we can bring them forth again. When they are no longer occupied with forming us, we can use them to open up the spiritual world.

I have now given you some idea of the source of those forces that open the way for spiritual science to enter the supersensible world. Those who seriously wish to follow this path will know how to differentiate what it can properly give from what simple conventional science, simple scientific understanding, can offer.

Why do I continually emphasize modern scientific understanding? It would not be so necessary to emphasize this scientific understanding and the attitude that derives from it, if modern popular thinking, including social thinking and social policies, were not so completely patterned after it. To be sure, we have here something that many people seldom consider. However, we must consider it if we wish to find something that will really lead to healing our ailing social conditions. We must be clear that scientific thinking so completely permeates all human thinking that when people begin to consider something else, they automatically revert to the modern scientific attitude and manner of thinking.

What is, in fact, the social political thinking of the second half of the nineteenth century right up to the present? What is it that fundamentally, even now, is presented to us as socialist theory? It is a social thinking patterned after mechanistic scientific thinking. Why does this social thinking appear to be so unfruitful, as I have often described it in these lectures? Because this social thinking, take for example the Marxist English Socialist thinking, is infested through and through with a conventional scientific attitude, an attitude that when used in this area simply cannot accomplish anything.

Now look at the most important characteristic of what I have referred to today as supersensible understanding in the sense of spiritual science. The most important characteristic is that this supersensible understanding uses those forces closely connected with what is human. What forces more closely connected with human nature could we possibly use than those that form human nature itself? How could we possibly use anything more human to achieve an ideal, to achieve anything we want to accomplish? How could we use forces for cognition more human than those that we can bring out of hiding the moment they are no longer needed to form human nature? There is a way of understanding in contrast to the modern scientific attitude and socio-political way of thinking, a life of abstract concepts connected only with the structure and function of the human head. This way of understanding is through those forces that people still retain after their formation is complete at the age of twenty or so. This way of understanding uses forces allowed to sleep, but which are more real because they work on human formation. What we can obtain from scientific concepts and happily use in the social sciences, and wish to use in social pedagogical tasks—these concepts and ideas, in fact, everything that we can obtain in this way for our souls, are only a reflection of reality in comparison to the content of supersensible knowledge. Every concept we can gain when our reason combines sense impressions and observations, everything that we know from our will impulses—all this is actually only a shadow, a reflection, in contrast to what is so tightly enmeshed with human growth and activity and existence as the forces that form us. Thus, the abstract character (the character of being “independent of human nature”) arises out of the scientific way of thinking that does not require people to use their will. We are proud of obtaining such knowledge that we can refer to as scientific and can call “objective.”

Concerning knowledge, spiritual science does not attempt to throw what is human out, but rather to draw it into the world. It attempts to come to its knowledge through just those forces that form people. We can observe that scientific concepts, and socio-political concepts patterned after the same methods, satisfy human intellectual curiosity. They satisfy the intellect, but clearly do not have the power to enliven, to infuse, to ignite human will. Were this scientific viewpoint and its onesidedness to become increasingly stronger and continually more dominant, in the end human willpower would completely atrophy. Nowadays we must motivate human willpower, atrophying under the influence of the scientific mentality, with something that can ignite it. This ability to stimulate willpower arises from people themselves because it can be drawn out of human nature as spiritual scientific knowledge.

This is what spiritual science wants to do, and what spiritual science, as we mean it here, can do. It wants to effect an understanding that is not simply there for the intellect alone, but flows into the feeling and the will.

Today, particularly in education, people repeatedly insist that we should not teach children knowledge simply for the sake of knowledge, that we should also teach them to be capable, to be able to work; we should develop the will. Here we have one of those points where the goodwill of our contemporaries becomes evident. Certainly much goodwill exists when people today say that we should not simply have “knowledge schools,” but schools that develop a capacity to work, schools that develop capabilities. But goodwill alone does not suffice. We need the capacity to illuminate this goodwill, to brighten it with true insight. We do not achieve this insight, however, by simply saying that we should create “schools of capabilities” instead of “schools of knowledge.” The core of this insight is that now we must move more and more from the instinctive to the conscious. It is necessary not only to affect the will instinctively, not only that the teacher instinctively affect the pupil. The important thing is that concepts, ideas and imagination be allowed to flow from the teacher to the child. However, these must be concepts that are not simply concepts in thought, but concepts that can stimulate the will, that can satisfy the whole person. We are not concerned that people often stress that only the will should be developed, or only the feeling. No, what we are concerned with is that we gain the possibility of working to obtain such an insight, such concepts that have the power in themselves to go into the will, to develop the inner fire of the will. This is what we need today to heal the present mentality, to properly use the will in the second social pedagogical area.

The first social pedagogical area is what the recently founded Waldorf School is intended to serve, namely that area encompassing the elementary grades.² Elementary education should prepare people for true social thinking today and in the near future. We shall see how much this is a question of spiritual science, a question of the path into supersensible worlds.

The other aspect of the social pedagogical question is to prepare people to learn from life. We do not fare well in life if we view it as a rigid and foreign object. We can place ourselves correctly in life only when every moment, every day, every week, every year becomes a source of learning for our further development. Regardless of how far we go in our schooling, we will have accomplished the most if, through this schooling, we have learned how to learn from life. If we find the proper way to place ourselves in relationship to everyone we meet, then they will become for us a source of further development through everything they are and through everything they consciously and unconsciously give us. In everything that we do, hour by hour, day by day, week by week, we experience ourselves such that everything we experience in our surroundings becomes a source of continuing further development. Life is a school for every healthy person.

However, neither of these social pedagogical realms, learning in school or learning from life, can meet the needs of society now and in the near future if they are not strengthened by what spiritual science can provide.

Today, people think we should educate children as “individuals.” We also find other fundamental thoughts represented in modern education. With one exception, I do not wish to go into the details of modern pedagogy. However, I do wish to mention that this pedagogy contains certain standards that are made clear to those who teach. The teachers are to educate according to these standards. Much goodwill lives in these standards also. People have done an exceptional amount of well-meant thinking in forming this pedagogy. However, what is necessary now and in the near future is a /iving pedagogy. What we need is a living pedagogy, derived from supersensible human understanding, that replaces an abstract pedagogy that sets up standards for teaching children.

This supersensible perception of human beings does not at all ignore sense-perceptible understanding—it takes it fully into account. The sense-perceptible view of human beings, with all its understanding of anatomy, physiology, and so forth, treats people as an abstraction. Supersensible perception adds the spirit-soul element, while at the same time taking sense-perceptible knowledge fully into account. It observes the whole person, with emphasis upon the development of the whole person. It can, therefore, concentrate upon the developing whole person at the time when the parents entrust him or her to the elementary school at about the age of seven. What developed in the child as a result of imitation requires the support of authority during this life-forming period. Only when we are able to look at people in such a way, can we see what truly lives in them. In that we observe such a change, we can see what is unfolding in people. If you notice in the right way, with sensitivity, what wants to develop in people at six or seven years of age, and if you have not become a teacher, but are a teacher, then an awareness for this most wonderful riddle awakens through the innermost living forces without the necessity of pedagogical standards—the developing person continuously offers him- or herself to your soul’s eye.

Here lies something that a true social pedagogical reformation, which must be the basis of a modern unified elementary school, must really take into account. Here we must say that it is essentially unimportant whether new teachers have really learned what is often taught as pedagogy, as special methods. What is important for future teachers is that, through their training, they have become capable of looking into the developing person. What is important is that they have acquired the skills that they can acquire through a thorough, real understanding of human beings. What is important is that they have become capable in the presence of each child and in each moment to newly form and re-form the educational task.

For the true teacher, pedagogy must be something living, something new at each moment. Everything that teachers carry in their souls as memories robs them of their originality. New insights into the nature of developing humans that allow the pedagogy to change and be alive in those people who teach must replace pedagogical norms. We could even say that the best pedagogy (stated radically) is one that the teacher continually forgets and that is continually reignited each time the teacher is in the presence of the children and sees in them the living powers of developing human nature. When an allencompassing interest in the secrets of the world, in the enigma of the world and in world views accompanies such an attitude, then within the teachers will live what enables them to give that part of themselves that should enter the being of the children.

How can the teacher’s inner nature become so alive in the way I have just described it? Certainly no longer through a way of thinking derived from science, but only when the teacher’s will is ignited through a science drawn from forces connected with human nature. The teachers who have absorbed what spiritual science knows about the supersensible nature of human beings, who have inwardly enlivened this, who in a living fashion carry within themselves a science founded upon those forces through which the child is to be educated—such teachers can make this knowledge into a living inner fire for teaching. The basis of such a pedagogical art is supersensible knowledge, that is, the same forces that from day to day, from week to week, from year to year bring about the growth and development of the child.

Think about it for a moment. Consider how close the sources of pedagogical art are to what grows in the child when supersensible knowledge controls and directs what the teacher brings to the child! We should not search for new abstract ideas nor clever new rules in what we refer to as social pedagogical effectiveness. What we should search for is that the living should replace the dead, the concrete should replace the abstract.

To demand such things today is much more necessary than people often imagine. It is remarkable that people cannot imagine that there is supersensible knowledge that acts upon sensible knowledge, that acts upon life and teaching, upon know-how and capabilities. Already people have begun to misunderstand the core of the Waldorf School, and thus they slander, often unconsciously, what we intend with the Waldorf School. People think the Waldorf School must be some kind of parochial school because those who stand at its cradle begin with spiritual science. They think that it is a school that teaches Anthroposophy to the children. They do not have any idea how deeply stuck they are in old ideas when they assume this, whether it be with a positive or negative attitude. We have absolutely no need to assert Anthroposophy, to assert it as a point of view by developing anthroposophical concepts and seeing to it that children learn these as they previously learned religion. That is not at all our task. We will continue with what we have already stated, namely that the Protestant and Catholic religion teachers shall teach the Protestant and Catholic religions. We will not set any obstacles in the way of the desire to give this religious instruction. We will keep our promises in this regard. We do not seek in any way to bring any new philosophical opinions into the school. We seek something else. Our viewpoint will result from spiritual science because it comes from human nature. We will pay attention to the way it develops human know-how, human capabilities, the way it directly flows into the human will. Our task lies in our pedagogical activities: how we act in a school, how we teach, how we plan the lesson and its goals, which teaching methods to use, how knowledge and philosophy affect the skill and capability of the teacher. These are our tasks.

For this reason, we will have to correct much that (out of goodwill, but without the necessary insight) people consider to be the goals and content of modern educational activity. For instance, people often say that we should emphasize visual aids.³ Yes, certainly, within boundaries, it is good to use illustrative material, that is, to teach children about things that we show them directly. But, we must not allow these materials to lead to a slide into the banality and triviality of superficial consideration. People always want to stoop to the level of the child, and then all kinds of trivialities result, like those we find when we read visual aid guides. We concerned ourselves with such things while forming the Waldorf School. There we could see how trivial the so-called visual aids are that are derived completely out of the materialistic attitude of our time. We could see how forced instruction is when the teacher stoops to the child’s level of understanding, when the teacher is not to teach the child anything other than what the child can easily comprehend.

Now, if you only teach children what they can understand, then you neglect what can be the most beautiful thing in human life. If you always want to stoop to the level of what the children can already comprehend, then you do not know what it means later in life, perhaps at the age of thirty or thirty-five, to look back upon what you were taught in school. You do not understand what it means to have been taught something that you did not fully comprehend because you were not yet mature enough. But it comes up again. Now you notice that you are more mature, because you now understand it. Such a re-living of what has been taught forms the real connection between the time in school and the whole rest of life. It is immensely valuable to hear much in school that we cannot fully comprehend until we re-experience it later in life. We rob the children of this possibility when, with banal instruction, we stoop to the level of the child’s understanding.

What then is the task of the teacher who wants to bring the children something they can absorb, but perhaps will understand only after many decades? Teachers must have the necessary inner life forces so that through their personality, through what they put into the teaching, they can give the children something they cannot yet fully understand. A relationship exists between the teacher and the children through which the teacher can bring things to the children. Things can be brought to the children through the way in which they live in the teacher, because the children feel the desire to experience the world that is aglow within the teacher. That is why the children can grasp them. It is tremendously important that the teachers become leaders in this way, that through the fire that lives in them, they become a wellspring for what the children will carry in their own lives. Compare this with how the banal instruction children receive dims with time.

There are many other examples to show that pedagogy must be something living, something stirred up in the teachers out of an understanding of human beings obtained through human capacities. More than anyone else, the teacher needs an understanding of humanity based upon a supersensible view of human beings. If, in teaching, we would use what comes from a supersensible world view and understanding of humanity, we could immediately remove all abstractions so that the teaching would come from the practical.

There are people today who think that they are practical, who think that they stand in practical life, but it is their “practicality,” which is really only routine, that caused the terrible misery and misfortune that resulted in the war, and in which we still find ourselves today. Instead of obtaining an insight into what supersensible knowledge could achieve for education, these people say supersensible knowledge has nothing to do with the true practicalities of life. They have conjured up these miserable times because they have always said this, because, in reproachable carelessness, they have thrown out the true supersensible content of practical life. We have scarcely caught our breath, and now these people want to continue this stupid practice by kicking to death every truly earnest desire for improvement. If those people who absolutely do not want to see what is necessary for our time are again victorious, then in a short time we will again have the same misery that started in 1914. Those people who wish to crush everything supersensible in the activities they so slander, which are in reality so practical, are exactly those people who have led us into this misery. That is what we need to see clearly today.

I would not have spoken these serious words had not the terrible croakings of doom again arisen where we want to create something quite practical, like the Waldorf School. We should have learned something from the terrible events of the last four to five years, and we should progress. We must keep a sharp eye on those who do not want to progress, who want to begin again where they left off in 1914. We need not worry that they will keep a sharp eye on us—that they will do for sure. But, we must also keep a sharp eye on them. All people must unite who have a sense that something must happen today that, on the one hand, really originates out of the true spirit, and, on the other hand, is capable of affecting serious practical life.

For such very practical reasons, what is often an empty slogan, particularly concerning pedagogical questions, must for once be handled with objective seriousness. We must take into account, for instance (we paid particular attention to such things in the seminar for the Waldorf School faculty), that around nine years of age something important ends and something new begins with children. Until the age of nine, children are strongly entwined with their surroundings. The imitative principle is still enmeshed in the authoritative principle. The possibility of developing the feeling of self first begins at the age of nine, so that, for instance, scientific facts, nature studies of the plant and animal world, can be brought to the child. At the same time, the stage between seven and nine years of age is such that we do well not to bring the children anything that is taught out of convention, that is not basic and does not obviously flow out of human nature.

We must gradually lead children into reading and writing. Anyone can see that the letters we have today are something conventional. (With Egyptian hieroglyphics, it was different.) That means we must teach writing starting from drawing. At first we do not pay any attention to the shapes of the letters, but draw forms. We must begin basic drawing and painting, along with music, in the lowest grades. We must derive the whole education from the child’s artistic capabilities. The children’s artistic capabilities touch their entire being. They touch the child’s will and feeling, and then, through will and feeling, the intellect. We then go on. We continue with drawing and painting to motivate the will through artistic instruction. We go on to writing and develop letters out of the drawn forms. Only then comes reading—it is even more intellectual than writing. We develop reading out of writing. I am giving these details so you can see that spiritual science is not off in the clouds but enters into all details of practical instruction. A living understanding of humanity, which must replace an abstract pedagogy, leads into all the details, into the ways in which we teach mathematics, writing, and languages.

So much for the special area of instructional pedagogy.

The social aspect of pedagogy encompasses all of practical living. After we have finished school, we go out into “real life,” but our conventional education creates a gulf between us and life. Thus we see that there is something instinctive in the great questions of humanity. Although these questions address the needs of life, there is no insight for solving them.

I would like to take note of another question that has concerned modern civilization for some time, the so-called feminist question, namely, what forms the gulf between men and women. People are correct in trying to close this gap, but they cannot close it when they do not really understand what is common between men and women. If they only pay attention to what they can learn about human beings in the physical world and from the modern scientific way of thinking, the difference between men and women remains extreme. We will first bridge the abyss between men and women when we bring the differences in perception and ways of working in the world into balance. We will attain this balance through what we can arrive at through the knowledge, will and feeling that exist in the forces that form the basis of human nature. What men do not have, but women do, gives men a certain inclination; and what women do not have, but men do, gives women a certain inclination. During the time when people are physically female, they are spiritually male, and during the time they are physically male, they are spiritually female. If what can come into our society from spiritual science would permeate our culture, then the ground would be prepared for such things as the so-called feminist question. We can apply this to numerous questions, but I only want to remark about one other.

People cry out for organization. It is obvious that they cry out for it since the complicated relationships of modern social life require organization. I have said much in my lectures about the nature of such structure. However, people think that we need only to organize things according to current scientific principles, according to modern socio-political thinking, without spiritual science. Lenin and Trotsky organize, Lunatscharsky organizes according to these principles. They have placed economic life into a mechanistic form, and they want to do the same with spiritual life. Neither the stories of various people who judge out of their impressions, nor what journalists and other people who have recently been in Russia tell, is important. What we can use are Lenin’s writings. They show anyone with insight what to expect: the organizational death of everything that is a true source of humanity, of what lies in the individual human being and in human nature. No greater foe of true human progress exists than what is now happening in the East.

Why is this? Because they absolutely ignore what can come from spiritual development, namely true social pedagogical life forces. We must organize, but we must be conscious that although we want to organize, people must live in this organization. People must live in this organization and have the opportunity to teach what the inner source of human nature is, what is hidden after people have grown, what we can again bring out of the sleeping powers of their human nature. Not everyone needs to be a clairvoyant and experience what can be experienced through the awakened powers of human nature, but everyone can be interested in what humanity can achieve through these living human forces.

When people take interest in such things, then a new capability awakens in them. This is a capability we can best characterize when we bring to mind an area where people already have somewhat weakened sensibilities. This capability can be likened to what a language is to all the people connected by it. To discover the spirit living in the language, those who speak one language must first understand the genius, the wonderful artistic structure of the language, even though they already speak it. They need to understand the spirit emanating from the language that permeates the people and forms the language into a unified whole. In that we learn to speak, we absorb, not consciously, but instinctively and unconsciously, with every word and with every connotation, something that reveals to us the genius of the language in a mysterious way. Social life is something that lives in many instincts. Language has always been one of the most wonderful social instruments. Only, in modern times, as we go from East to West, language has become increasingly abstract. People feel less and less what the sounds of the language say to the heart and to the head, and particularly the connections that the language forms to speak to the heart and to the head. People feel less and less the mysterious way in which the genius of the language makes impressions upon them.

Many other things that touch people as does the genius of language will become effective if a general human development becomes more widespread through the activity of the elementary school—acting not as a parochial school, but through rationally formed instruction. Then when people meet one another, they can unite through speech. Every conversation, every relationship to another person, becomes a source for the further development of our soul. What we do in the world that affects other people becomes a source of our own further development. We can first develop the elements of communication between people if we meet other people with those feelings aroused in us. We can develop this communication if we do not follow abstract modern science, but take up the living fire within us. This living fire can come to us from a science that is connected to what in human nature allows people to grow until twenty years of age, and from then on can lead to a development of supersensible knowledge.

Even though I have described the three forms of the social organism since spring, the spiritual sphere, the rights-political sphere and the economic sphere, I must emphasize that these are three external forms. Inside these three external forms will live the intimate inner connections forged from one human soul to another. People will recognize each other more clearly than they do today. If, in place of antisocial desires, those social motives that are the basis of true social life are present, then the modern scientific way of thinking can at last become fully useful for humanity. Through this scientific way of thinking we will be able to properly master the external lifeless nature that appears as technology and other things. The ethical, moral forces that can be kindled by the spiritual will derived from spiritual science will take care that the results of technology are useful to human beings. An inner structure that carries people and forms human life will come into the external forms of the social organism. Without this inner structure we cannot develop a fruitful external social form.

That is what I wanted to mention to you today, that spiritual science as we think of it here is not in any way abstract, is not something floating in the clouds, is not, as some people claim, metaphysical. It is something that streams directly into human will and makes people more adept and more capable of living. This remains unrecognized by those who refuse to see the present need for our spiritual science. They will also refuse to see that something like the Waldorf School has been formed, not arbitrarily, but out of truly practical life.

Can we expect much from those people setting the tone today? This spring and summer I repeatedly mentioned in my social lectures (I only mention this as characteristic of much of the modern intellectual attitude) that among the issues of the working class is that, in the future, work must not be a commodity. In a neighboring city I spoke about the “commodity character” of work. I think that people need only the tiniest bit of common sense to understand the general intent in the words “commodity character.” This morning I received a newspaper published in that neighboring city. The lead editorial closes with the sentence, “I am confused by the sentence that ‘work must be freed from its true character’”⁴ Yes, that's possible today. Today it is possible for people who are unable to understand something so clearly related to modern culture as “commodity character” to make judgments about such things. Someone like this could not in an entire life have possibly heard of the “commodity character of human work.” How do such people live in the present time? When it is possible to become so out of touch with reality, it is no wonder that we cannot get together in modern social life.

This is not only possible for people such as the writer of this editorial, it is also possible for those people who think they know everything about practical life. It is possible for people who, at every opportunity, look down upon what appears to them to be idealistic. They do not speak about real life any differently than people who see a U-shaped piece of iron and are told it is a magnet. “No,” they answer, “this is used to shoe horses.” These modern people who wish to shut supersensible knowledge out of practical life are like the person who sees a horseshoe-shaped magnet only as a horseshoe. They do not think anything can be true that does not directly meet their limited powers of understanding.

Today there are many more people than we think who hinder social progress. There are many people who do not want to understand that we cannot simply say that the last four or five years have brought something terrible to the people of Europe—something more terrible than ever before existed in historical times. To this we must add that now things must occur out of a depth of thought that people have never before reached in the course of what we call history. We have come to a time in which people think completely abstractly. Most abstract are the political opinions and programs that existed at the beginning of the twentieth century and that grew out of a modern scientific education. People do not want to understand how abstract, how foreign are the means they wish to use to come to grips with life. People think that they are practical. For example, people see today that in world trade money runs through their fingers, that the German mark is worth less day by day. And from day to day we do exactly those things that, of course, cause the value of the mark to fall. “Practical” people have again taken the helm. So long as people do not see that truly practical life does not lie where they, in 1914, looked for it, but in the understanding of the ideals of life, so long will nothing get better. People today are not modest enough to admit that things will get better only if they come to a deepening in their insight. Goodwill will not do it alone, that is the cancer of our times. It will be necessary that people see more and more what the true basis of spiritual cognition is. Spiritual cognition, because it is based upon the development of the same powers that work in the formation of healthy human beings, can place them in social pedagogical life. What we need today is spirituality—not a naive spirituality, not a spirituality lost in the clouds, not a metaphysical spirituality, but true spirituality that affects practical life, true spirituality that can master the problems of life. We also need practical insight into life; we need to be in life, but in such a way that our view of life kindles a desire to bring this spirituality into life.

From a spiritual-scientific point of view, people must understand one thing, otherwise no progress will be possible in our unfortunate times. The axiom must be:

Seek the truly practical material life, but seek it such that it does not numb you to the Spirit working in it.

Seek the Spirit, but seek it not in supersensible lust, out of supersensible egotism; seek it because you want to become selfless in practical life, selfless in the material world.

Turn to the old maxim: Never Spirit without matter, never matter without Spirit!

Do this so that you can say, “We want to perform all material deeds in the light of the Spirit, and we want to seek the light of the Spirit in such a way that it develops warmth within us for our practical deeds.”

Spirit brought by us to matter,
Matter wrought by us to its revelation
Driving the Spirit out;
Matter receiving from us Spirit revealed,
Spirit forged by us back into matter—
These create that Living Being,
Bringing humanity to true progress,
Progress only longed-for
By the best desires in the depths of human souls.

• 1. Translators’ note: Lectures of 5/11/19, 5/18/19, 6/1/19, contained in A Social Basis for Primary and Secondary Education (GA 192), Waldorf Institute, Adelphi University, New York, 1975.
• 2. Translators’ note: In the Germany of 1919, many children finished formal schooling with the eighth grade and then entered an apprenticeship.
• 3. Translators’ note: The reader should be aware that the “visual aids” and “illustrative materials” meant here are to be understood as actual materials in the classroom, as distinct from a verbal or written description of the object of discussion. Prior to this time illustrative material was rarely used in the classroom, and it was a somewhat controversial innovation in 1919.
• 4. Translator’s note: Steiner used the German word Warencharakter (commodity character); the editor understood him to say wahren Charakter (true character). Their pronunciation is nearly identical.