The Rudolf Steiner Archive

I would like to devote in these considerations which will be continued next Friday, the possible all inclusive image on the one side of the link humanity has to the entire universe, to the cosmos, as well as the physical aspect to the spiritual cosmos, and on the other hand to show how we can gradually, through spiritual scientific studies arrive at an actual bridge between what can be called the order of nature and the moral world order. Today I want to offer a kind of Intermezzo which will show how, with reference to humanity itself, the spiritual must be linked to physicality, if it is to come to an all embracing examination including human evolution. That which prohibits the creation of a bridge between the physical and the spiritual also prevents, for the traditional world view in its various forms, reaching a total conception of what is working within human evolution. We can approach spiritual science in such a manner that it isn't an abstract theory, only a sum of imaginations which should solve the question of the immortality, the question of repeated earthly lives in an abstract form. We can't accept spiritual science in this way. It would be a misunderstanding to take it this way. We must imagine spiritual science as penetrating our lives and take what is given in the area of spiritual science in its specific abstract, theoretical form, and apply it quite concretely in our lives. From this I would like to give you an example which has certainly come from true spiritual scientific studies which one can not only refer to but which is verifiable in life itself.

The precursor is this: a spiritual researcher presents certain interrelationships. He expresses these interrelationships. He applies them to life. The course of every person's life can be externally observed. An impartial examination of life is then verified which the spiritual researcher offers from his observations. Something like this must be somewhat retained with such an example of spiritual scientific examination, which I'm presenting as reference to you today.

An historic angle on examination methods has actually strongly influenced what we call the natural scientific way of thinking today. Historical examinations have gradually been capitulated by scientific studies and it is believed that the historical progression of humanity as such should be discovered by the effects reverting back to the causes and then finding an interrelationship between historical causality and causes reflected in events of nature. When single historic examiners turn radical in this regard, the tendency, at least gradually, will direct history in a similar examination method as is applied to science.

In particular, when one observes the unfolding of everyday life and includes individuals in this unfolding from one generation to the next, one gradually arrives at considering things, I might say, merely from outside, as threads of scientific necessity. Even though for many it is somewhat depressing today, yet necessary as part of their appearance, we need to refer to physically inherited features. We are continuously considering how a person has more of this, or less of that, outer or inner physical or soul traits simply inherited from his forbearers and thus we create personal history daily. We extend our history with it. We look at it to a certain extent, as if we live within the present generation, and how this branches off from the foregoing, this again from what was before it and so on. We become accustomed to considering historic development by actually looking at the events of generations.

Let's take a region, say Central Europe. Let's examine it by considering the characteristics of the central European people in the last decades. Then go further back to previous decades and try where possible to get a feel for what we usually do with sensory examination, let's say regarding the characteristics of today's Germans, the characteristics of today's French and take these back to the Germans of the 18th century, the French to the 18th century and so on. We see to a certain extent a straight stream of mankind's development and we are content. The scientist would say the need for causality is satisfied when one finds spiritual-soul qualities in a particular human trait of the present day which can be traced back to spiritual-soul qualities of earlier generations of the same nation, the same race and so on, when therefore a specific causal relationship in the straight line of the course of time can be established.

How can the world view of those who in the course of time during the three to fourth century and even longer have developed and even remain religious, spiritual, yet, as soon as they are let free to abstractions, feel the soul-spiritual life tightly bound to the physical, how can such a method of examination rise above the pure progression of the generation line, the evolution of generations? Here we have to become serious regarding anthroposophic wisdom. From this viewpoint we need to not merely look back at people or the number of people in the present, insofar this person or these people directly have inherited characteristics from their forebears, but we need to be practical and clear that in every one of these people there is a soul-spiritual element which had lived for a long time in the soul-spiritual world before it came in to a particular physical body. When we have a person present in front of us, we need to say to ourselves: we look lovingly at him, he actually displays inherited qualities from previous generations. We also observe him soul-spiritually. He has a soul which has absolutely nothing directly to do with previous generations, which also have not had much to do with generations even further back, who in a much earlier time than now had been on the earth, and who, during an entire row of generations, developed in such a way that he didn't stand directly in relation to the earth's evolution, who, during the course of generations, had been in the soul-spiritual world. It is one-sided to consider mankind only according to inherited characteristics of generations. It is finally also only an illusion to consider mankind or historical origins this way. It is argued that one would understand these things, but in fact they are not understood at all in reality. There is theorizing about this and that, what mankind is doing at present, how they live there, the affect of this or that inherited quality. Yet if we could be sufficiently impartial we would in innumerable situations, yes, everywhere, say: what a person takes on from generation to generation of further developing physical qualities, is not by any means clear in one or other area, whether with individuals or with some kind of nation, or race type of relationship. If one wants to come to the reality, if one doesn't allow the continuation of abstraction, when one is also a materialist—which is after all only an abstraction, even a materialistic abstraction—then one must consider how someone living in the present had taken what had been in his bloodline, and be clear about the forces within his soul, which had lived for a long time in the spiritual world before his reincarnation into this body.

During recent years I have made indications regarding these things. I have made indications what, particularly in our time, before the disastrous events of the European peoples being intermixed, what the soul carried within itself from the first Christian decades. The world is however complicated and by giving such details, one only actually find a part. Such details must be taken further in order to gradually reach a total view. This may not at all be understood as when something previously stated in all truthfulness, even applied to several people, should now be corrected; so to add to this, the following must be said.

Relatively speaking it is not the greatest number of the central European population who carry souls who had lived in the first Christian decades, in the manner we imagine the common history of the first Christian decades to have been. Things are far more complicated. What appears through spiritual scientific research sometimes seem paradoxical; yet this is the way it is, and so things which appear for the spiritual scientific researcher only through real observation, which must be reached through real super sensible experience, will be piling error upon error when mere speculation is used, when one is given over to philosophising or speculating. The resulting experience is revealed in a different way and this is just that which the spiritual researcher finds so intensive: that he or she is actually surprised by the outcome. He expects nothing throughout, that this or that will be the result, but is surprised by the results.

To represent such results I would like your souls to glance back to those peoples who were in America during the time Europeans started their American conquest and continued ever more. You know it was a people which from a civilized European view was regarded as wild. One such a wild population in America, the Indians, was wild in comparison to the civilization designated as living in the last centuries in the European world, and yet there lived in them in relation to other soul forces which excludes the intellect, something the so-called civilized people would wish to have returned to them. Above all, the Indian population had an inherent regard for the spiritual forces of the world which actually, at closer inspection, presented something impressive. This population venerated a Great Spirit. This was already becoming decadent during the times of the conquests, but this decadent revelation pointed back to the veneration of a Great Spirit, which flowed and wove through everything and had its lower forces within separate elemental spirits.

Within this, let me say, religious pantheistic image lived this American people. Above all we must emphasize: this American folk had not participated in the outer sense in what the European population had participated in during the course of the so-called Christian development. What European Christianity brought had not been shared by the American Indians. The entire soul constitution of this folk developed intensive pantheistic feelings and based their behaviour on these impulses. In addition what developed in these souls was their ability to spend a relatively short time between death and a new birth. They needed no great period of time but it was intensive, unbelievably simple, elementary what these souls lived through in processing the spiritual world. So not only the souls of the Indian population, as they lived in the time of the conquest of the West—in this case nearly all—but also later souls, have already essentially returned into the western European population.

By studying—in reverse—the course of generations from the present time into the Middle Ages, we could discover physically inherited features. Taking this as the total reality, we lull ourselves into illusions. It is an abstract observation to say that the present western peoples of Europe are very far away from Central Europe and continuing to Eastern Europe and further, can only be examined so that we may say: these nations received their features from previous generations, and so on. This is actually not only the case, because these bodies carrying the ancestral blood have drawn western souls into them like the majority of the people; souls therefore, which through their inner development had not experienced the Christ impulse but in essence carried a kind of pantheistic impulse. Already in the first weeks of their upbringing spent in their environment—because even outer culture, outer civilization propagates in a straight line from generation to generation, but excluding inner soul impulses—these people outwardly adopt Christianity and then from outside they are moulded which we today often encounter as singular and unique. By our impartial observation these people may be seen, if our glance is penetrated thoroughly into its spiritual-intellectual-characteristic aspect, as if something is pulsing within them, something which had been conveyed by their soul from the past.

I said that things revealed through spiritual scientific research are often paradoxes. These things can't be solved by speculation. They have to come about through presented experiences and are often found in established literary methods. Whoever verifies this outwardly will find that light is shed on the outer world, based on knowledge like this.

We will now refer to people who lived during the time of migration in Europe; who emigrated from Europe. These souls were similar to those who had spread Christianity from the south to the north, they were souls who grew into the externalised Christianizing impulse. These souls who accepted Christianity like those living in Europe during the first century—and were quite different to those living with Christianity today—didn't incarnate again into the Central European population. These souls certainly needed longer to return after death into a new birth than did the American Indian souls; it involved souls who had gone through their physical existence earlier than those others who we considered as the last Indian souls, actually the Indian souls during the time of conquest. What the destiny of these earlier Indian souls was, we will not explore now. However, these souls who incarnated in the first Christian century in Europe and who were present in the cultural spread of Christianity from the south to the north, these incarnated now more towards Asia. What I am now describing reveals, particularly clear in these times, how the dreadful catastrophe of the second decade of the twentieth century is so closely stitched into it. In our study of the present earth civilisation now appears something extraordinarily meaningful, for we notice that these souls have incarnated into the Japanese population; that the kind of Christianising a soul had undergone through Europe's Christianizing, who now hear no sound of Christianity from infancy, who only through the subconscious carry a certain nuance of Asian decadence as a result of the then Christianising impulse which they still carry within them, now turn against the present Europe. It is essentially a result of the total decadence of declining oriental wisdom—which at one time was so great, as I have depicted for you—in harmony with the first primitive Christian impulses, how they originated when Christianity in Europe spread from the south to the north under the barbaric populations. This is how it was essentially in the major part of the population. Certainly it complicated things as a result, that this population was thus originated—the souls of the American ancient population like the Central European population both moving eastwards—intermixing into many unique bodies now occupied by souls who had lived during the first Christian centuries more towards the south. These are now right within the populations which originated in this way as I have described to you.

Then we have, when we study the present civilisation, a large number of souls who already in the first centuries AD lived before the founding of Christianity in Asia, in the near East, or in general over the entire Asia. This was not the time of great blossoming of the oriental culture of nature, but it was the time when ideas and concepts were being created which would help understand the Mystery of Golgotha. I'm talking about souls who stood far from the Mystery of Golgotha but who had a particular culture of wisdom which could not be transplanted into the West, and from which the Mystery of Golgotha could be understood as coming out of Hellenism, out of the Roman culture.

We must always differentiate between the Mystery of Golgotha, according to facts, and the various interpretations which have been brought about in the course of centuries. These facts can be interpreted in a different way in every age, and it would be nonsense to identify some or other teaching of the Mystery of Golgotha with the actual facts of this Mystery. I can explain this with a comparison. Imagine we have a very ingenious person. We also have a child, and next, a mediocre person, balancing everything out, somewhat middle class, even an average person, and thirdly a person with a disposition of brilliance. All three are presented with the same thing: the actual reality of the ingenious individual. The child will have some or other explanation of the genius' actions. The philistine who wants to balance everything out, will also have an explanation, and the person with a disposition of having ingenious qualities will have another explanation. All three are confronted with the same reality but their explanations are completely different and one is not justified to identify either the one or the other as the actual reality. In the same way one may not identify the teachings of the first Christians with the reality of Christianity. These teachings of the first Christian centuries came out of the Orient. One actually learnt what the teachings of oriental wisdom were and they were used to illuminate the Mystery of Golgotha. It is naturally terribly tyrannical when progressive churches take this teaching as the only valid interpretation of the Mystery of Golgotha, because it is nothing other than an interpretation according to the preconditions of a certain age. Other times could interpret the Mystery of Golgotha differently. We must explain it spiritual scientifically to justify the demands of the present time.

Therefore, what lived in the Christ teaching impulse in the first centuries, we find—but not applied to Christianity, rather more or less disregarding the Mystery of Golgotha—in the more contemporary intellectual people but less in the majority of people, the teaching studied in the Far East. Those souls who lived just before and also during the time of the Mystery of Golgotha and who were actual oriental souls, experienced a long stretch of time between their death and rebirth while the oriental culture, even in its decadent form, presented extraordinary images to these souls.

These souls appeared in the people who became the American nation, as a conquered people, while Europeans flooded America. The entire American culture with its materialistic aspect, essentially originated out of this appearance of souls who were essentially oriental souls during the time which I have just characterized for you, and who now penetrated bodies with the experience that this embodiment was strange, allowing themselves to be sucked into this embodiment which they did not understand, but took as primitively materialistic and appeared strange because they had basically lived in strong abstractions in their previous earthly life. They could not enter into themselves in their present incarnation but carried over from their previous life what had then been experienced as outer nature observation in an attitude of secluded, often sectarian religiosity. This exists in the denial of matter with Mrs Eddy, with the Scientologists and so on. Everything which appears in the outer world can verify these things, if we consider them with enough impartiality.

By adding what anthroposophic spiritual science offers to what outer anthropological methods of examination supply, we may obtain an image of reality. However we should be serious with what anthroposophic spiritual science can offer. We should not be satisfied with the mere theory of repeated earthly lives. We should observe reality, the outer reality, practically, in relation to this knowledge and then this knowledge can gradually carry its fruits into a practical social life.

We must consistently realize that those who cling to a viewpoint which only considers outer laws of nature, who direct people towards only considering the merely anthropological, only observing what is physically inherited from one generation to the next, that they will always face more and more riddles. Illusions can be entered into for a long time, regarding such riddles. We can believe in some understanding in the course of humanity but we only enter into such illusions while theory, crammed in from earliest youth, is taken as the basis, until we can gradually only observe what comes visibly to the eye, what expresses itself as physically inherited results. However it will probably eventually happen that someone says: yes, but there are facts after all which cannot be ignored, and which are inexplicable in the context of mere anthropological causality. We need to take into consideration that in some or other generation of some or other nation are souls at present who have come from somewhere else than from the great-great-great grandfathers of this nation. To the nation's egoism that might not sound very good but without it this egotism will dwindle when humanity goes through a similar development in future. It has been pointed out already that the largest part of the European population certainly had been propagated through their ancestral blood, but carry Indian souls amongst then, and that these souls lived here in Europe—a largest part of the same in the time of the Attilas—and who had embraced Christianity, which we now meet over in Asia. Even in some educated souls we can see this through unprejudiced examination. Certainly, so correct, so pedantically abstract as we are used to considering things today, they cannot be considered when we search for the reality as it is meant here. However, when we don't build our concepts as abstractly as we are used to, but if we want to come to the reality, then we must go out from such points of view which are mentioned here. Various things will be discovered which appear paradoxical but which actually clarifies reality.

It is for example curious, partly in the coquettish statements of Rabindranath Tagore to observe this strange flavour. One might say here is the possibility to grasp with spiritual hands the Christian descended soul and the oriental descended body. This provides an orientalising coquetry. That which appeared specifically as something well-meaning dribbling into the soul of Rabindranath Tagore, comes from having once sailed into a Christian soul but who did not become a Christian, while living in an outer, non-Christian civilization.

The Greek saying “Know Thyself” is not only directed at single people and above all not merely destined for trivial self contemplation but it is also directed at mankind. However, humanity finds this observation uncomfortable as a rule. Still, we won't make progress in our civilization, but go progressively backwards if we don't become serious about the Apollonian words “Know Thyself”. It is certainly something uncomfortable—such people as Kurt Leese, to whom I've referred in open lectures in Basel, found it “annoying” and “provocative” if one can't merely get to know a person according to what his nose looks like, what his mouth looks like, or how his eyes appear, but that one gets to know him by what his soul looks like. Will we practically accomplish an entry into a spiritual world view if we utter empty abstractions about repeated earthly lives and the repeated earthly lives expressed as destiny, and shrink back from the practical application in life when we can't learn any more about people than if they are blond or dark, have this or that form of eyebrow, this or that form of a nose? If we want to be serious about broadening our spiritual world view then everything indicating “Knowledge of Humanity” must be permeated by spiritual impulses, then we need not shrink from the discomfort in our soul qualities as well as those of others by really getting to know them. Then we need even so, as we did with the nose, look at the soul qualities and as a result the progress of humanity from the present into the future will be touched, for we don't merely look at the outer form of the nose but that soul-to-soul relationships develop between people, focussing on soul knowledge. What is called the social question is something more profound than is imagined by many. This social question can basically not be considered from afar if a study of mankind needs to be continued, which I stated yesterday at the end of my lecture, where the human being is completely missing and there is only arguments about private property and its cultivation, and of economizing machines. Since the decline, humanity has forgotten instinctive soul knowledge and today the social life is experienced by looking actually at one another externally. This drives the wildest instincts to the surface. Humanity would decline into the most savage instincts if the soul spiritual did not breathe through our human life directly. Added to this it is necessary to take note that besides the outer historic causality, the reality of earthly humanity being there throughout and right up to the present, and actually what follows is not merely their physicality brought forward, but that it also applies to the soul, which had lived in some or other soul-spiritual entity in this or that earlier time on the earth. This results in there being qualities in the reincarnated soul and in physical features which are truly expressed in the reality of the human civilization in the present time.

The previous reaction against a spiritual world view doesn't only apply to the mechanical materialistic way of thinking along scientific and theoretical lines but go much deeper. They justify themselves today also by directing their world view in a way which avoids everything soul-spiritual and only focuses on the physical-anthropological results of generations. A map of Europe will develop purely according to the blood relationships of peoples, purely according the chauvinistic, folk egotistic impulses. That is the practical social reaction against the soul spiritual world view coming in. One could say: By Europe accepting the rhetoric of Wilson based on the autonomy of blood related peoples it is declared: we want to know nothing about soul-spiritual impulses.—It is an opposition against the inclusion of the soul-spiritual.

This is not criticism but simply a description of the evidence because what makes itself valid is actually the social practice, the kind of racial opposition against the validity of the self in the soul-spiritual. This soul-spiritual however, by apprehending the fundamental attitude of people, also grips practical life. This is an urgent necessity which can't be seized quickly enough by people of the present day: those who start to understand something about the practical meaning of anthroposophically orientated spiritual science through transforming ideas of this spiritual science into vigorous business impulses for people, must make every effort, wherever possible, to work against that which is purely anthropological. We notice today how the world through anthropology—in the widest sense of anthropology—rattles into a decline. It must be shielded from this decline through Anthroposophy.

These are actually the two streams in the evolution of humanity, which must fight a hard battle between them. On the one side is the purely anthropological which goes through political measures even in its most diverse forms, and on the other, the Anthroposophical, which is still being frowned upon today. We see everywhere how contemporary people gradually need to develop themselves towards strong inner initiatives through which they can feel called into making a choice to the one or the other side. This choice is not to merely, I might say, be secluded in a little theory chamber, in a little world-view chamber, it needs to find its application throughout our world view in practice. In particular it is taken amiss that whoever can really not remain steady as an anthroposophical world view supporter to a certain degree, but who see the meaning of the spiritual specifically in the spirit as controlling matter, learning to dive into matter, everyday life is also seen from this same point of view. A real awakening of humanity—I have often said this—is necessary, such an awakening that humanity will develop inner courage to come to a decision. That is needed in humanity today.

In this regard real depressing impulses are to be found at the basis of so-called civilized humanity today. We have ample opportunity in the present time to notice how everything is still rejected when people are demanded to make some or other decision within themselves. We need not decline into some kind of convention when drawn into everyday life, but need to draw into everyday life that which will become the future signature of development directly before us, in order to examine it from a higher perspective.

Haven't we actually yet again seen an event which basically really elucidates the sleeping character of the present-day soul? I have not felt embarrassed for having referred for many years to the love of abstraction which has made the largest part of humanity into Wilsonians, and I have characterised what that really means at present. Now, we have lately experienced, also even with smaller populations, what to a certain extent belongs to civilization, that a decision should have been made. It is presented in many ways as problematic in character but which was needed by this nation to wake up to some extent. We have experienced, I might say, how through a real paradox this personality would be eliminated and the nation had decided to call for a nobody, a person regarded as a nothing to be their leader.

These things certainly affect the most everyday aspects, but this is it, something which is so close that one fails to grasp them as symptoms, that one disregards them with a cold heart and do not see what kind of symptoms of decline exist in humanity and how necessary it is to call up the forces which will enable humanity to wake up their souls. It has already been necessary for educated people today to research current events and take part in them with greater liveliness to what happens within them.

A person is not regarded as great by indifferently passing by these events which are so deeply symptomatic, but by allowing these events to show them what really works from within. How often have I pointed out how the ahrimanic powers currently course through humanity? This influence of ahrimanic powers through humanity can outwardly be seen when one is unprejudiced. But how can one penetrate to the truth when historical events which could verify outer truth, is indifferently and sleepily passed by and taken note of in this manner people are used to do today? Spiritual science will certainly not want to go according to convention; spiritual science must bear the reality of life within it. Today the world must be seen by how strong ahrimanic powers rise up in opposition to everything which is emphasized by the spirit. It is needed in these days—which of course include years—to decide if the Father was right, who abolished the Spirit in 869 during the Ecumenical Council, if it should remain like this or if the Spirit should again be included in the evolution of humanity. This however will not be enlivened again through mere theoretical observations but through it becoming a practice in life.

Our consideration during my presence this time will be to contemplate the vital earnestness embedded in anthroposophical knowledge needed for the great task of our time. When we say “with regard to the great task of our time” we don't need to think of something drifting over our heads which has been organized by some person in authority but we should be clear today that whatever weaves between people in everyday life contains, or is permeated to some extent, with something which belongs to the great task of our time. This should obviously be one of the primary implications of the Anthroposophic world view moving through our souls. This Anthroposophic world view directs us towards recognizing the existence of the spirit within everything, not existing somewhere in abstract heights, but living within the existence surrounding our everyday lives. This is what we must learn to apply to the great task of life and to every small daily experience and action.

When we consider life today from this angle we can ask ourselves: what are the components of life surrounding us from the reference point of spirituality? We have the remnants of ancient knowledge in various forms which was passed traditionally by word of mouth to adherents gathered in communities and their faith in the everlasting nature of the human being. In the most varied forms, most differentiated nuances, this most varied knowledge of this faith was brought to people. Humanity lived within this faith with the belief that all their soul needs were satisfied through this way. Besides this belief of confessions respective to their followers of that time, we have a popular addition today which originated from science, attributed to the present educational institutions. This science was gradually skilled by only considering sense-physical matter, at most penetrating it with inadequate spiritual suggestions, the latter now on the wane. The tendency is increasing towards regarding science as the only physical sense perceptible observation which at best can be combined with the mind.

Wherever we look at today's civilized world we get the impression that people create from two sources: on the one hand out of what is taught as so-called serious, exact knowledge, accepted on authority because on authority everyone accepts knowledge if they have not themselves worked within the subject of the knowledge in question, and therefore this knowledge is mostly accepted. Besides this, people surrender to their popular publications regarding how they should think about facts regarding astronomy, physics and chemistry, about biology, zoology, mineralogy, botany, history and so on, and more besides, submitting to it all and agreeing to be informed in such a way that they can say: All this must be true because it originates from the people who are in control of things through familiar instances of authority and so we accept whatever else flows from their various declarations. Proposing the creation of a bridge between the two is kicked out, because these declarations mostly instruct people to keep knowledge and faith separate and in no way try and merge them. Rising out towards a conscious penetration of these facts is rarely found. Efforts are necessary throughout to recognize scientific authorities arriving through the usual channels to presenting exact knowledge. However, one is inclined not to research these things in order to prove how they really relate to their creation through their scientific methodology.

On the other hand one is disinclined to research the origins of knowledge propagated through tradition which today is offered by official representatives. Awakening fully consciously towards what actually is presented rarely happens. When it does happen it very seldom results in seeing the issue in its true light. Should we accept it offends someone if we oppose what is termed dogma within the Catholic or Protestant denomination, regarding this dogma as “nonsense,” then we are opposing it for the sake of it and at the same time rejecting traditional confession, without finding the possibility to replace it with an alternative.

An example of dogma—I want to refer to a central dogma—is for instance that of the Trinity, the threefold personality of the godly Being. Whoever finds a dogma such as this presented through the denominations, finds it easy to some extent to oppose it according to today's scientific way of thinking. This expression can easily be revealed as “nonsense” in such a dogma. Whoever does go back to the way such a dogma was created will find that dogmas of common confessions have for a long time been propagated within humanity and that the point of origin of these dogmas, often characterized as humanity's earlier evolutionary steps according to instinctive clairvoyance, atavistic clairvoyance, are there, by looking into the spiritual world. Out of such clairvoyance these dogmas have emerged and one can say that something like the Trinity dogma has emerged out of deep, thorough insights within the structure of world existence. At one time this dogma of the Trinity was a deeply recognized truth. It presented a deep insight into the relationship of reality. However this was during ancient times when within the soul's abilities the powers of an instinctive clairvoyant knowledge fitted within such a dogma. This dogma then spread itself. It no longer fits into the current teachings of human soul forces. As a rule each person who has experienced this dogma from its origins has since then gone through several earthly incarnations. Souls had various experiences during these incarnations. In the outer world this dogma has been retained, transmitted from one generation to the next. Today it has taken on a form through words used to proclaim it which no longer can be understood. Now these souls are born again and come across this dogma in church. There is no human relationship between on the one side what the confession of the human soul is met with and on the other side what the soul from within itself strives to experience and to know. What works so badly at present is not that the dogmas are false but that the dogmas are in a form trapping the truth which in today's time are obsolete and thus the dogmas no longer offer what the soul of today needs. Thus we can say: these dogmas are preached today as if breathed by the wind.—Even those who inwardly confess to them do not apply these confessions as soul truths because they don't understand them for the most part. By accepting something which is not understood, creates an inner falsehood. As a result of this inner untruth so much damage has been done through the falsehoods in the world.

The results of untruthfulness within humanity in the last few years have really been immeasurable. Basically it shouldn't surprise us that this is so, from the simple basis that when the soul lives in falsehood the ego can be recognised as not having any sense of truthfulness in outer life. This should be kept in mind by all those who believe today that they should uphold traditional declarations. This is quite a serious situation with which we need to deal in this area.

Regarding dogmas, one could say the souls who have experienced various earthly lives where these dogmas were current, have grown out of them since they were formulated. Just as I have mentioned in the last two lectures that we need to be serious about these things, so we must during the examination of repeated earthly lives be serious. Vitally serious.

Just look from the same point of view at what humanity is given today through physical science. Here knowledge is being formed from purely physical sense perceptions. This has to be joined with what lives in the soul which has to fill itself with something which is merely sense perceptible material.

Examine how a living person stands within his or her life. They carry within them a soul which has gone through earthly lives and now don't find any connection to outer religious declarations. They connect however in certain areas of their life with what today is recognized as scientific. The question must be asked: What happens in the human soul when it connects with this recognised, merely physical sensory aspect of observable science? The soul, now integrated in the physical organism, had during an earlier incarnation incorporated quite a different relationship to nature, to the environment and the relevant world which cannot today be found in this knowledge. Only relatively few presently incarnated souls can be discovered who were not sufficiently incorporated in their former life in such a way as to relate to a definite knowledge containing spiritual imaginations, as I mentioned about natural phenomena, by incorporating a spiritual element. The sheer abstract science which has developed over the last three to four centuries didn't exist before. Not so very far back the kind of natural science existing then was such, even though it contained a sense perceptible element, it also contained within it something permeated by the spiritual. As a result many people who don't accredit it with anything special, presently with physical sense perceptible science don't find anything satisfactory about science, so they leave it lying and don't bother about it, or go digging and researching all kinds of tomes, what Basilius Valentinus or some or other person had handed out for natural science. It is true that all kinds of spirituality lived within the imagination about nature it at that time, but today, deep respect is only stirred within those who engage with it and just because it is not understood it is regarded most profound.

The important thing here is that even today's incarnated soul has no real relationship with ancient wisdom and with what goes on through the rest of life which is already fed, even grafted in school, in some or other form coming from sense perceptible observations. What is really presenting itself here if one considers the inner aspect?

Within our body we have the soul which has been in previous lives yet we come to some extent into our body without having any relationship to what the soul had experienced in a previous life. Throughout various earthly lives—as a necessity for the development of freedom—the soul developed in such a way that it was emptied of all it had absorbed before, in order not to have a relationship any longer to anything taken up earlier and thus have available capacity for what is actually living in the world at present. Our soul no longer brings with it anything from former earthly lives. We do bring results of our moral qualities with us but basically not what has lived in us from earlier earthly lives from which any kind of innate knowledge of world secrets could result. Today souls do not enter bodies in the same way it happened in Greek times. Souls who incarnated during the Hellenistic time entered life with still some old empowered knowledge which enlivened the body with soul spiritual life forces. Today this is not the case. Today the soul enters the body in a way which is consumptive. To an ever increasing degree this is the case; the souls which are born today has some destructive influence and lame the body, gradually dragging death forces through it. If evolution is to continue this way it will lead to the undermining and decline of earthly life. People would become weaker and weaker in their will forces. People will appear less and less able to have a grasp for detecting active impulses. People will gradually go through life like automatic detectors. How sad this is that we have to see the future in this way, and how seldom it happens that people are inwardly fired up through lively ideas. How often we find that people at present can be said to suffer from a soul sclerosis, turning out dead ideas and only allowing their minds to accept tradition and thus becoming machines.

It is really like this: if we go with an unprejudiced attitude through life and observe how people are placed in life, we can basically not differentiate, one person from another, amongst dozens of them. We can actually not tell them apart. We talk to A, to B, and then with C and they all say the same thing. Each one individually believes in having said something particular, but we can't find any particular difference between them, they all say the same thing. We actually only have one kind of human being in a variety of copies, and we can ask ourselves: Are we not being deceived—isn't what we talked about today the same as yesterday's conversation?—This corresponds completely to the observation of consecutive earthly lives in relation to our present earthly life. The soul no longer brings with it what it had in earlier lives, which went from one earthly life to the next and ever again appear, although with a decreasing power which is like an innate wisdom. That is no longer there. When we consider such souls and their connection to the external, sense perceptible scientific observation, then we see they are packed with transitory wisdom; with a wisdom which when expressed in imaginative ideas, is regarded as transitory. In order to conceal this fact by a terrible illusion, the old “Law of conservation of matter” in the nineteenth century was reinvented by the “Law of the conservation of energy.” This law was made up to conceal that there is nothing which can be conserved in nature, that everything is transient, even matter and energy. Nothing is left over for the soul when it is reincarnated in the future as a human machine; the soul being crammed with sensory observation and scientific material, because this fails to exercise anything alive and gives no fructifying power to the soul.

The soul born today comes over from an earlier earthly life, eager to be fructified by something which in turn will help it progress in its next earthly life. However the absorption of knowledge stemming only from the perishable offers a soul death; murders the soul. This is something which must be considered in all earnestness today, when the idea continues that non-understanding can relate to obsolete dogma, that only laming, deadening can come through non-spiritually penetrated scientific knowledge, and that the soul must experience a second death, suffer a soul death. It depends on individuals and on humanity, to rejuvenate their souls. Humanity dare not choose some comfortable passive attitude and say: I am an everlasting being, and the everlasting kernel of my being will preserve me forever through all circumstances.—This doesn't correspond to the effect of reality. The everlasting kernel within human beings exists of course but it has to be fructified in this decisive age if it doesn't want to be destroyed. There is no other way to keep the soul alive than to break free of mere sensory scientific observations and to justify a true spiritual science and to see how in all sensory observations the spirit is alive even in relation to physical facts. It comes down to not only registering purely sensory material but to promote what lives in everything that is sensory and penetrate it with spiritual imagination which actually lives within it and must not be excluded. As a result the souls coming out of a previous earthly life can take up this spirit-filled natural science, become fructified and thereby enable their vitality to be carried forward to the next incarnation. The continued existence of the soul, its health, in fact the continued existence of the soul life itself, the aversion to the soul death of humanity depends upon the spiritualization of our natural knowledge!

From of these facts and not out of any kind of prejudice today we are required to spiritualize natural science. When so many human beings turn against this spiritualization then this attitude, while ignorant about the actual meaning of these facts, are spurred on by minds we all well know about, in order to assert themselves so much more in their human nature, thus reducing what souls bring with them from earlier incarnations. Out of the entire grain of our present lives where the spiritual is being composed out of not only spiritual science but also sense perceptible knowledge, it is apparent in the most absurd sense that repeated antagonistic acts are against the intention to spiritualize natural science. It can't be stressed often enough how necessary it is in our time to deeply and inwardly understand such things—and if I dare use such a word—modify such facts. We can't take this seriously enough that today there's a rejection of spiritually permeated scientific knowledge, whether it comes across in the manner which I've heard mentioned—I don't know to what extent it is connected to the truth—through a decision by colour supporting students who boycotted lectures in the last weeks or if it appears in some other form. Today one can collect a whole jolt of writings opposing spiritual science. Dark, unsavoury streams validate that these things like to slumber and yet relatively soon they will become strongly apparent. Today it is much more comfortable to be unaware of things than being aware of them. However we no longer stand at a point where we can undo the past and remain uncommunicative to the world. This can no longer be allowed. The only way now is forwards. However this forward striving is connected to an active participation which can take on ever more evil forms—one can no longer call them discussions, but let us do so—“discussions” of the time. Only if we succeed from a strong basis, only if each one does his or her part and can come together, representing spiritual science and not be shy, everywhere unreservedly characterize it in an unconcealed manner where hidden aspects let hostility rise against spiritual science, only then can we hope to survive. It deals far less with only the literal interpretation of hostility against spiritual science, being caught up and acting defensively against it. It is certainly in one way or another necessary but it is not enough. Ultimately it is only a secondary appearance—when out of foolish misleading or misunderstanding ill-willed hostility rises against spiritual science. This is to some extend something secondary which naturally needs to be placed in the right light. Secondary it's obvious—I have recently mentioned it in an open lecture—what such people like Frohnmeyer have to say regarding the main statue group in Dornach, which can be experienced as a Christ figure: “In Dornach can be found a `Statue of the ideal human being' with above a `luciferic' trait and below one with animal characteristics.”—It is certainly necessary to point this out but ultimately not only to merely defend spiritual science but from a far deeper, more meaningful foundation. Whoever is capable of presenting such a terrible falsehood in the world, damages humankind in everything which is written and spoken, where it works instructively on mankind. Not only is it most significant that such a bludgeon of a lie is spoken but it is most significant that a person today is capable of such a strong lie as a symptom of paths mankind followed earlier. Attacks on spiritual science are recognisable according to how today's sense of truth is grasped. As a result, wider field work should be carried out in the spiritual realm. This is what it comes down to. We dare not shrink back from encountering this lack of a sense of truth on all fronts. Humanity must learn to understand that only with a real sense of truth can one work into the future when the soul has to find the way through this incarnation into the incarnation of the next age. Today this doesn't involve some kind of formality but actually the real life of the soul through consecutive earthly lives. If you search you will find the connection between every earlier characterized falsehood in thinking—in outer encountered confessions of the soul, without an inner connection with the truth—and the falsehood of the outer world. Actually it is quite an amazing phenomenon that such falsehoods come to the fore so strongly particularly in those—which doesn't mean I want to say they are not present in colleagues of other faculties—who pose as teachers of mankind, who should be the great Keepers of the Seals of religious truths.

This is the primary responsibility of today's humanity who strives for some kind of relationship with a spiritual life: to seek out cultural historical falsehoods. It is extraordinary how deeply these cultural historical falsehoods are taken up. They are a characteristic of our time. From out of politics where it has sown its foul marsh plants it has finally penetrated into other areas. Already the condition has arisen that people can hardly differentiate between truthfulness and falsehood in relation to certain phenomena of life. You see, step by step a certain life phenomenon plays into falsehood in daily life which plays a role in both daily life as well as in the greater affairs of life. Finally falsehood today itself has sprung from the same tendency, unconcerned whether it appears amongst enlightened men—certainly lit by a strange light—who gather in Geneva, or whether it appears in various bourgeois and proletarian coffee-gossipers. Whatever has lived as spirit in Geneva's various bourgeois and proletarian coffee-gossiping found it a popular falsehood, and I might mention in parenthesis—those present should not take it as evil—those who are within the Anthroposophical movement haven't quite been ratted out. This untruthfulness is a cultural phenomenon of the present and needs to be examined. Above all it should in no circumstances be excused but should be characterized before the contemporaries are revealed. We repeatedly experience that when something appears out of a pressing urgency and point to these things, that individuals within the anthroposophical movement, while finding these things uncomfortable, while they must live within this falsehood and as a result experience the characteristics of falsehood and find if highly uncomfortable some way or another, always take this characteristic of untruth as evil.

These things I have spoken about today should be thought about in relation to my two or three previous lectures related to the reincarnation of souls into today's civilised world, as well as to the interests present in part of humanity, that decisive element which wants to connect with humanity in the present age, and not to allow it to come close to humanity, can give an understanding of the immense seriousness of the task of our time within which we stand.

These present tasks are permeated with the deepest earnestness. Because of this, because it is so essential to examine these points of view on our home ground, I had spoken about things in conclusion and how painful it is for me that today so much time is taken into account without the simultaneous possibility of continuing the earlier anthroposophical work, as it was accessible just before this need—a requirement it is indeed—to work through these things which have often been spoken about and even today do actually exist. If we should want to place ourselves really in the right relationship with these things then it is necessary, imperative from out of the spiritual beings of present tasks.

Today we must make it increasingly clear: Our friends have engaged themselves in the anthroposophical movement in manifold ways since its inception at the start of the twentieth century. The anthroposophical movement is something which is not only a reality on the physical plane but which forms an uninterrupted ingredient of the spiritual worlds, a direct part of the spiritual world. Obviously outer practical participation is also a part of the spiritual worlds but not in the sense as it is within the anthroposophical movement. Regarding this, I want to say a few words.

The anthroposophical movement continues in its spiritual aspects whether the people representing it are hardworking or lazy; whether they make the effort to work progressively or against progress, going forward quicker or slower, yet they remain present in their spiritual reality. Because it has become necessary to bring about practical things in life which have grown out of the demands of the present, it appears different with these things. These things must be done at their allotted time, because it is impossible to cope with them when they are not completed at the right time. For things in practical life it can be so that when done in a slow trot, they simply happen too late. Within the anthroposophical movement one has in many cases become accustomed to things happening slowly or quickly. It is becoming more often the practice that what has been acquired here is being applied to things where the same practice is unsuitable. This is precisely what lies at the foundation of what I have recently wanted to characterise, by my indication to create a renewed possibility for that from which everything finally flows namely the anthroposophical movement, and maintaining it as such. How long have I already pointed out that it is not possible to have personal interviews now? Yes my dear friends, we have in the last days of the past week—very few people really work in practical matters—we have filled our days until three in the morning. People still turn indignant when their wishes are not taken into account after a personal meeting. However I'd like to know where the time should come for that. It has to be understood. For this reason no kind of casual manner should exist in anthroposophical life—just the opposite—a life enforcing strength comes from the anthroposophical life. As you are guaranteed that such empowerment comes from anthroposophical life, then other necessities will impact on practical life by themselves. Above all else this re-strengthening must come. This empowerment must come in such a way as to drive out all dreaminess from the soul. Whatever is brewing in some or other island of life, not bothered by what is going on in life today, is exactly what lames the pursuit of real tasks. These tasks are paralyzed when people on the one hand remain blind, sleepy towards what is happening in outer events around them and on the other, their salvation, even though this is more the lust of their soul becoming involved in all kinds of alien mystical problems on their island of life.

I'm touching on something extraordinarily important, something which is a direct application of ideas regarding the great tasks of our time and our own movement.

Every one of us must work together towards the enlivening of the anthroposophical movement. We can only work towards the strengthening of the anthroposophical movement when we cultivate a free and open insight for what causes decline in the greatest part of our cultural life. Anthroposophists for the most part don't worry about the appearances of decline. They don't get anything out of turning to the force permeating our civilization today which steers it towards the abyss. Despite it not wanting to be heard on the one side, on the other side it is again forgotten, I have to ever again point out that things do not improve on their own. Today's contemplative brooding, which is a kind of transcendental demonstration with many, is something which harms us tremendously. Instead of shaking up the will and saying to yourself: `I will do this'—contemplation persists whether here or there the relationships are such that something could be done.

My dear friends, at the beginning of the (20th) century the way the anthroposophical movement was thought about is not the way you would think about it today. Clever people who appeared at that time would have stipulated how things must work, and the cleverer ones would have distinguished between Schwabing and Munich, and everyone could hear the grass grow which indicated who could procure which area. Then some came who had discovered extraordinary relationships in Hannover and Frankfurt. This was encountered all over the place. If someone had really listened then no one would have taken a single step. At the time it was already a wicked thing but today, where much is dealt with in everyday practical life, it is even more evil because today it is not about tracking down such grass growing but that we engage our will forces to do something, to really work. It is of course tremendously easy to say: `I sense the transcendental atmosphere of this or that place, that one could do this or that ...' It is much easier than doing something. One should hardly ever apply the external and as far as possible bring about the inner approach. This is something which of course can't be stressed enough.

With anthroposophical seriousness encouraged, the real power can be cultivated in our relationship to external things and these must be encountered with real interest. We need to know after all what is going on in the world—and there are many things that do advance. Yet in our circles it is amazing how few are concerned with what is happening.

I want to highlight a deplorable fact. This fact has many causes but there is only enough time today to list a few. Clearly the subscription to our magazine for three-foldness hasn't increased by a single one. In addition our membership comprises thousands and thousands of members. It is really very sad that such a fact must be recorded. Yet this is a fact and this is only one of them. Do you believe that it is quite true to say that the opponents are the other guys and they are at their posts everywhere? These machinations are spreading around us. I say these things not without care and not without caution for what we should incur today, when we don't summon all the individual strengths we have. We need them. We must be steeped in so much anthroposophy that we can get to it or we will be too late. On the other hand I don't see that what has to be undertaken is being done, to then only lapse by saying that we got to it too late.

There is much beauty in the advancing, above all in the participation, of some students in our striving. From this very area the most fruit can develop when these things are met with real, true understanding but we must be clear about how these things should be met. Nebulous mysticism is out of the question. It depends on how something is met out of one's inner life's diligence.

So this and much more can be said today but I think that whatever else you need can be discover within yourselves when you develop a train of stimulated thought and take it further. In order for you to develop further is the issue I want to pose as my preliminary wish at the conclusion of this last agreement. Now the times are such that I can't express such a wish in what is to be fulfilled in years to come but that I can only look for the weeks when I can be here again. Basically the situation is like this, that we really use our time, that actually not a single week can be lost because we have not used it.

Therefore my dear friends, I would like to say two things in conclusion: first I want to express the wish that what I have said today must be understood until our next meeting, and secondly, that our next meeting can take place as a result of things which have been aligned with this wish. With this in mind I wish you farewell!

From the whole character of these presentations of anthroposophical Spiritual Science you will see how essential it is to understand that in the various spheres of existence different Spiritual Beings have inserted themselves, taking part in the work of those spheres, giving force and direction. It is necessary that humanity in our present age should be fully alive to the knowledge of this—that different spheres of existence are guided and directed by different spiritual Beings; for our civilisation has in the course of recent years lost this consciousness of the presence of concrete Spirit in life. In general, people will willingly talk of the Divine permeating everything, but such talk does not help to an understanding of the world which can provide a sufficient basis for life. It is, of course, quite true that in the last resort, every recognition of the spiritual must tend towards a unity: but if one perceives that unity too soon, one simply loses all real insight into the course of world-happenings. It is necessary, therefore, to leave off speaking in general in such an abstract way about the Divine, and learn to know the concrete spiritual guiding Beings in Nature and History, as we have done over and over again in the course of time. It is from this point of view that I should like to point today to certain really important and significant things at the basis of the constitution of our world.

I pointed out in the last lecture that certain Beings find themselves together in the world for the purpose of building up and animating man, but that they find themselves in conflict. The old truth of the opposition coming from the Luciferic and Ahrimanic spiritual forces—this we put before our souls in the last lecture from a certain point of view, and now we will look at the matter once more from another aspect.

If we take our modern civilisation, which is now involved in such catastrophic events and manifests in such decadent forces, we shall find that what is essentially characteristic of it is the extension of intellectual thinking throughout the whole of humanity. One must really try to acquire an insight into the quite different constitution of man's soul throughout civilised Europe seven or eight centuries ago. It is intellectual thought which today is so prevalent everywhere, which permeates the entire soul-life of man and, from a certain aspect, will still continue to permeate it. The point now is that one must seek to unite with what is externally comprehensible concepts that belong more to the soul and spirit; for it is well if, from the aspect of the spirit, one really seeks to grasp and permeate external and material existence itself.

That which underlies thought in our organism consists in purely mineral processes that take place within us. Please understand me aright; those processes in us which are specifically of a human character, and those which we have in common with the animal and plant-nature, these are all connected only indirectly, and not directly, with the fact that we have become intellectual thinking human beings according to the modern idea of the development of nan. The fact that we have in us a firmly consolidated mineral constitution gives us the capacity for intellectual thought.

When we look at all those kingdoms of nature which are outside us in cosmic space, and which are also within us, we must say: Let us first of all contemplate the sphere of Warmth, of the warmth-Ether; we carry the effect of this Warmth-Ether in our own blood, and the activity of our blood consists essentially in the fact that our blood, aa the carrier of warmth, guides these warmth-processes through our entire organism. Now our intellectual thinking does not depend in any way upon what happens in the sphere of warmth. Thus, when we consider the warmth-processes in the cosmos, we can say: These warmth-processes are also continued within the skin of our organism; but that which meets us in the cosmos as warmth-processes—and specially meets one who is able to regard the cosmos in the condition when it showed itself exclusively in warmth processes, during the Saturn evolution—none of that stimulates us to intellectual thinking. Then if we look to the kingdom of the Air, there too we find events taking place; these processes are continued in our organism through our breathing process; but that again has nothing directly to do with our intellectual thinking.

As a third sphere we can look to the phenomenon of water; we see outside in the cosmos the processes in the fluid sphere. These too are continued in our metabolism, in so far as it occurs in the fluids. Outside in nature we see the circulation of fluids, and in ourselves too we see a kind of circulation of fluids. All that takes place in us in that way has again nothing to do with what is our intellectual thinking. But when we look out into the cosmos and see how water condenses to ice, how certain mineral substances are deposited as sediments, how stones and crystals take form—in short, when we consider the processes of the mineral sphere and their corresponding processes in our own organism, then we find that the mineral processes in us have to do with all that finally culminates in our intellectual thinking. We, therefore, as human beings, are incorporated into the cosmos in these various spheres; but if we were only incorporated in all these different spheres without being involved in any special degree with the mineral kingdom, with those forces which appear in crystallisation and in the deposits of salts, and which meet us in these manifestations in the external world, we should never have become the thinking beings we have become, especially since the middle of the fifteenth century. It is an absolute fact that since the middle of the fifteenth century, it is this working of the mineral forces in the human organism that has become predominant. Previous to that, other forces, those of water, air and so on, were dominant to a special degree in man. Hence intellectual thinking was not then the most significant element in human activity.

Now, in everything which surrounds us in the various realms in which we live, the realm of solid earth, of flowing water, of air and of warmth—for a moment we will disregard the higher kinds of ether—in all these are working divine spiritual beings. These realms consist not only in what we call material world-forces and entities, but they are all permeated by different spiritual beings. I will therefore make a diagram to represent this important fact in our connection with the cosmos. Suppose I sketch here (see diagram) the realm of the mineral world (black); I will then here characterise the realm of the water (red), the realm of the air here (blue), and then finally the warmth-ether (reddish-violet).

Now this is the characteristic of all those spiritual beings whom the pre-Christian age—and especially pre-Christian Judaism—conceived as standing under the guidance of Jahve or Jehovah, and who were regarded by the Hebrew initiates as belonging to the Realm of Jahve or Jehovah. They extended their dominion essentially over the three first realms—warmth, air, water. And so if I am to draw that region in the cosmos that was under the rulership of Jehovah, I must say: It is this region (the three upper layers). It was really the case that the Jehovah rulership embraced the realms of Nature as we have enumerated them, with the exception of the physical-mineral realm. You must be quite clear that when in the ancient Jewish writings, reference is made to the Divine, this always refers to the Jehovah realm of warmth-ether, air and water. That was a deep initiation-truth of the pre-Christian age, and is very cleverly indicated in the story of Creation. One has merely to understand the meaning of the Bible words aright to see how this is plainly brought to expression. Jehovah betook himself, so to speak, to the earth, and formed man out of the dust of the earth. He took that which was not his own kingdom, for the forming of external man. The Bible expresses that fact quite clearly. As I have said, in the pre-Christian Jewish initiation, it was known as an initiation-truth that Jehovah did not form external man out of his own sphere of power, but turned to the earth, and from out of the earthly dust, which was foreign to him, he formed the human sheath which could not come from his own kingdom. Then he breathed into it that which comes from him—the animal soul, the Nephesch. That it is which he gave forth from himself and it came from the three realms over which he ruled. The superficial Bible investigators really do not, for the most part, understand what stands in the Bible at all. If one understands the Bible, one sees that it speaks with extraordinary exactitude, one only has to take its sentences quite exactly. “Jehovah formed man out of the dust of the earth,” that means out of the mineral kingdom foreign to him, and then he gave to man out of his own sphere the breath of the soul. Thus, what lives in man as an emanation from Jehovah is indicated when it is said that Jehovah breathed the living Odem into man.

Man developed, and as he evolved further in the mineral kingdom, he developed in an element foreign to Jehovah. And it was that kingdom which then, in more modern times, since the fifth post-Atlantean epoch, became especially dominant in man, because it formed the basis for his intellectual civilisation. We can say, therefore, that as long as the intellectual civilisation was not predominant in man, so long could a rulership prevail such as that of Jehovah. Then, however, the mineral nature began to make itself felt, from the founding of Christianity up to the beginning of the fifth post-Atlantean epoch. Humanity had then to be helped from another side. Now you can see how necessary it was for man at the time when the mineral nature became so important to him that he should receive the Christ Impulse, because the old Jahve or Jehovah-impulse was no longer sufficient.

You must connect what I have just told you with certain definite facts. Just consider the fact that man would not think intellectually, with a fully waking consciousness, if he were merely subject to the Jehovah influence, which has no influence on his mineral nature. And so, if we wish chiefly to consider the activity of Jehovah in man, we must not look to what is in our external intellectual culture, but to what expresses itself in our dreams. That which is dreamt, which does not pass into sharply contoured intellectual concepts such as can be grasped by the soul but is dreamt—that is our Jehovah-life. Everything which moves in the fluidic elements of the more fantastic or imaginative nature, everything which can be compared externally with the Moon-influence on man, that is his Jehovah-nature. Opposed to the Jehovah-nature is man's clear-cut thinking; but that he owes to the circumstance that there are salt deposits in him, that there is in him a mineral activity.

Now just consider the fact that, fundamentally, the old Jehovah religion lost its significance with the Mystery of Golgotha. It had lost its significance because the time had come in the evolution of man when the mineral nature became predominant in him. But when the Mystery of Golgotha appeared, there was still enough left of the ancient Dream Wisdom through which it could be understood. And those persons who had somewhat transcended the ancient Dream-Wisdom and who through various kinds of initiation had, like Saul (Paul), already attained some intellectual culture—for them a special influence was necessary, such as Paul received through the Event of Damascus, in order to grasp the Mystery of Golgotha. It is of great and deep significance, that in the Christian tradition we are told that in order to understand the Mystery of Golgotha it was necessary for Saul, who had in a certain sense been initiated before the Mystery of Golgotha into the Hebraic Mysteries—it was necessary for him that he should be carried away into that knowledge which did not work in sharp contours, but which expressed itself in the more flowing element of the dream; for it was in this way that Paul experienced the certainty that Christ had been present in Jesus through the Mystery of Golgotha. With the old Dream Wisdom, it was still possible to grasp something of the Event of Golgotha, and if, through a special influence ouch as was the case with Paul, a man was snatched into that Dream region, he could then understand the Mystery of Golgotha. But now the old Dream Wisdom more and more decreased; it only remained in man's dreams, and even there in a completely decadent form. As the fifteenth century approached, the culture of Europe was tending increasingly to the purely intellectual element; and under the influence of this intellectual element our modern natural science has developed.

Now consider the following. The old Jewish religion must not be grasped merely with reference to the external words—that would only be a materialistic understanding of religion; we must grasp it in its inner spirit. As an historical phenomenon the point that strikes us is that the Jehovah-God was simply the God of one people, and outside the borders of the Jewish people Jehovah was no longer the Jehovah-God. That is the essence of the Jehovah Divinity; he did not embrace the whole of humanity, but only one portion of mankind. In fact, this perception of God has passed over to our own age, and in particular one could, see it again during the World War when every nation spoke of how Divine Providence or, as many said, the Christ, was helping them. Each nation wanted, so to say, to go forth under the guidance of Christ against every other. But because one utters the Name of `Christ', that does not mean that one has met, has contacted, the Christ; for the Christ is only contacted when in one's whole feeling one turns to that Being Who has the Christ Nature. One may say a thousand times over: “We will fight in the Name of Christ”; but as long as one is fighting for one nation alone, one is giving a false name to the Being of Whom one speaks; one calls the Being Christ, but one means only the Jehovah-God. In the great catastrophe of the War (1914-1918) all the peoples fell back into a Jehovah religion—only, there were a great many Jehovahs; each people worshipped a God who was honoured entirely in the character of a Jehovah; Christ completely disappeared from the consciousness of humanity. One could see in those catastrophic events how utterly Christ had disappeared out of the consciousness of man.

We can see this also in other things. An altogether scientific civilisation has now grown up. Our modern scientific culture, how far does it extend? Fundamentally, it is limited to what is mineral and physical. Just consider how uncomfortable a modern scientist immediately becomes if one asks him to speak of anything but what is mineral or physical. As soon as the conversation turns to anything else—for instance, to the principle of life—the modern scientist asserts that one can only explain the mineral and chemical processes in the living. He will not enter into the element of life itself, and still less into the element of soul. Thus, this modern science has developed entirely within just that sphere which was not included in the Jehovah religion, in an element foreign to Jehovah—the element of the mineral physical. This science, in order that it might become an element of civilisation had, as it were, to depend on receiving the Divine Spiritual from another side.

When one spoke among the ancient Jews of any sort of knowledge, it was always a dream-knowledge. The Prophets who had the very highest knowledge are described as the Dreamers of prophetic dreams. It is all connected with just this very fact. It was through this Dream-Wisdom that men even comprehended the Mystery of Golgotha itself. But this Dream-Wisdom disappeared. The Mystery of Golgotha was indeed still transmitted historically and spoken of in the traditional Church communities, but a true understanding of it could no longer be found. In place of it, modern science has grown up in the element foreign to Jehovah, a spirit-less, God-less element; and, because its understanding could not yet expand to the Christ-element, it developed entirely within that physical mineral element—utterly devoid of spirit.

Now this science must, to its uttermost particle, again be permeated by a spiritual element. It is empty of spirit because it can no longer be Jehovistic. External civilisation has attempted to carry on some sort of religious culture by means of a religious `false coinage,' as when it gave the name of Christ to Jehovah during the War. But science has turned entirely away from the Spirit, it gives descriptions of the physical-sensible alone, because man has not yet been able to press forward to an understanding of the Christ. At most the old Jehovah understanding still prevails when men storm against each other as they did in the War; but not when they investigate facts of nature, for then we have a spirit-less science, an intellectual science devoid of spirit. Thus we are surrounded by a sphere in which the Jehovah element still rules. It permeates us; but we are not aware of it, because it permeates us chiefly through those conditions which are our sleeping conditions. If, when we withdraw into the element of sleep, we could suddenly wake up outside our body, we should clearly perceive around us a spiritual nature, under the leadership of Jehovah. Then, as it were, on the waves of a Jehovah-Sea, we should see our dreams coming to us out of this Jehovah element.

Again in our Will—I have often told you that we are asleep within it—there again the Jehovah nature rules. In the whole metabolism of man, the Jehovah nature rules. As feelings arise out of the metabolic system and permeate the rhythmic system, so do certain feelings emerge, coming out of the waves of the Jehovah-Sea—like our dreams. But when we live in that realm which can only become comprehensible to us through our intellect, our understanding, there Jehovah has no share. When the Moon rises slowly in a dream-like light and pours this dream-light over everything, one might say: “Man has spread a Jehovah character over the fields of the world.” When the Sun rises, shining clearly on every stone, spreading over every object and giving it sharp contours, so that we are able to grasp it with our understanding, then the Sun-nature—which is not a Jehovah-nature—expresses itself. We can only permeate the world with spirit if we can perceive the Christ-Being, if we so look into this world as to see the Christ-Being in it. Modern science has had no eye for this Christ-Being. That which is not Jehovistic but Sun-illumined and can be grasped in the sharp contours of the intellect—this has been seen by modern science as devoid of spirit. That is the deeper connection.

What kind of a realm is it, then, which meets man in the mineral? Now, I told you in the last lecture that on the one side, within the realm of Jehovah, because they have remained at an earlier stage of evolution, the Luciferic beings appear. When we are present in the Jehovah sphere, let us say in sleep, then the Luciferic beings make themselves felt in our feelings and impulses of Will. That realm which we must dominate with our intellect is spread out around us as the mineral kingdom. That is a kingdom foreign to Jehovah, and into it those beings have penetrated who belong to the Ahrimanic realm. The Ahrimanic beings, however, because Jehovah could not, so to speak, keep them away, have penetrated into that mineral realm (see diagram—green). And so, when we turn our gaze to this realm, we are every moment in danger of being taken by surprise, to our confusion, because of the Ahrimanic beings. These Ahrimanic beings—I have tried to present an image of this in the carved wooden Group which is to stand in our Goetheanum—these Ahrimanic beings can in reality only feel at home in the realms which surround us in the mineral world. They are predominantly intellectually-gifted beings. The Mephistophelean figure which you see below in our wooden Group, that Mephistophelian-Ahrimanic figure is extremely clever, utterly end wholly permeated with intellect. But with what is really Jehovistic—with what lives in the human metabolic system, in so far as it does not deposit salts or is of a mineral nature but of a fluid nature, consisting in the metabolism of fluids, with all that lives in our breathing and in our warmth condition—with all this the Ahrimanic element has no direct relationship.

These Ahrimanic beings strive, however, to get into man. Man was created out of the dust of the earth. The mineral element is the true sphere of Ahriman, he can enter that sphere, and feel comfortable there; he feels very comfortable whenever he can permeate us through whatever is mineral in us. You secrete salts, and through this you are able to think; through the deposit of salts, through all the mineral processes prevailing in you, you become a thinking being. Ahriman seeks to enter that sphere, but in reality he has a definite relation only to the mineral. Therefore he is fighting to get a share also in man's blood, in his breathing, and in his metabolism. He can only do this if he can inject certain characteristics into man's soul; if, for instance, he can inject into the human soul a special tendency to a dry, barren understanding which seeks an outlet in materialism and mocks all truths permeated by feeling. If he can permeate man with intellectual pride, then he can make the human blood, the breath and metabolism also inclined to him, and then he can, as it were, slip out of the salts and mineral in man and slip into his blood and breathing.

That is the conflict in the world being fought on the part of Ahriman through the very being of man. You see, when Jehovah turned to the earth and created man out of the earth in order to develop him further than he could have done within his own realm, he created man out of an element foreign to himself, and only implanted, breathed, his own element into him. But in so doing, Jehovah had to take something to his aid, something to which these Ahrimanic beings have access. Jehovah has thereby become involved, as regards earthly evolution, in this conflict with the Ahrimanic element which, with the help of man, seeks to get the world for itself by means of the mineral processes.

As a matter of fact, much has been attained by the Ahrimanic beings in this sphere, because when man is born into physical existence, or is conceived, he descends from the worlds of soul and spirit and surrounds himself with physical matter. But in the present state of our civilisation and according to the customs of the traditional Churches, man would like to forget his existence in a sphere of soul and spirit before birth. He does not wish to admit it; he would like, in a sense, to wipe out of human life any prenatal existence. Pre-existence has gradually been declared heretical in the traditional Confessions. It is desired to restrict man to the belief that he begins with physical birth or conception, and then to link on to that what follows after death. If this belief in a mere after-death condition were to be fully and finally forced on to mankind, the Ahrimanic powers would then have won their conflict; because if man regards only what he experiences from his earthly nature between birth and death and does not look to a pre-existence, to a life before birth, but only to a continuance of life after death, the Ahrimanic element in his mineral processes would gradually overpower him. Everything of a Jehovistic nature would be thrown out of earthly evolution, everything which has come over from Saturn, Sun and Moon would be wiped away. A new creation would thus begin with the earth, which would deny everything that had preceded it.

For that reason, the perception which denies pre-existence must be fought with all possible energy. Man must realise that he existed before he was born or conceived into physical life. In all veneration and holiness, he must receive that which was allotted to him from divine spiritual worlds before his earthly existence. If he adds to the belief of the after-death condition a knowledge of pre-birth existence, he can prevent his soul from being devoured by Ahriman. It follows therefore from what I have said that we need gradually to take into our speech a certain word which we have not yet got. Just as we speak of immortality (deathlessness) when we think of the end of our physical existence, so we must learn to speak of un-bornness, for even as we are immortal, so also are we, as human beings, in reality unborn, look where you will in the language of civilised peoples for a practicable word for “birthlessness!” We have the word “immortal” everywhere, but “unborn” we have not got. We need that word; it must be just as valid a word in civilised languages as the word “immortal” is today. It is just in this that the Ahrimanising of our modern civilisation reveals itself; for it is one of the most important symptoms of the Ahrimanising of modern civilisation that we have no word for “not being born.” For as we do not fall a prey to the earth with death, just as little do we first originate with our birth or conception. We must have a word which points clearly to pre-existence.

One must not undervalue the significance which lies in the word. For no matter how much and how clearly one thinks, that is something in yourself, something in man, of an intellectual nature. But the moment the thought is expressed in a word, even the moment the word as such is only thought, as in the words of a meditation, that same moment the word is imprinted into the ether of the cosmos. Thought as such does not imprint itself into the ether of the cosmos, otherwise we could never become free beings in the sphere of pure thought. We are bound, we are no longer free, the moment something imprints itself into the ether. We are not made free through the word, but through pure thought. You can read further about this in my “Philosophy of Spiritual Activity”; the word, however, imprints itself into the ether.

Now consider this. Initiation science knows it to be true that because in civilised languages there is no word for “unbornness,” therefore this “birthlessness,” which is so important for humanity, is not imprinted into the cosmic ether. Now everything which in great significant words is imprinted in the cosmic ether referring to originating, to all that concerns man in his childhood, youth, signifies for the Ahrimanic powers a terrific fear. The word “immortality” the Ahrimanic beings can very well bear to find inscribed in the world ether; they are quite pleased, because immortality means that they can start a new creation with man and carry it forward. It does not irritate the Ahrimanic beings when they shoot through the ether to play their game with man and find that from every pulpit immortality is being spoken of; that thoroughly pleases them. But it is a terrible shock for them if they find the word “unbornness” inscribed in the world ether; it entirely extinguishes the light in which these Ahrimanic beings move. Then they can go no further, they lose their direction, they feel as though they were falling into an abyss, a bottomless pit. You can see by this that it is Ahrimanic action that restrains humanity from speaking of unbornness. No matter how paradoxical it may appear to modern humanity that one should speak of these things, modern civilisation requires that they should be spoken of. Just as meteorology describes the wind, or geography the Gulf Stream, so one must describe what is going on around us spiritually, and how these Ahrimanic beings are moving through our environment; one must describe how well they feel in everything connected with death, even when dying is denied; and how they are filled with a terrible fear of darkness when one speaks of anything connected with being born, connected with growth and thriving. We must learn to speak scientifically of these things, just as that Jehovah-forsaken mineral sphere can be spoken of scientifically in our modern science.

You see, this is in reality nothing less than the conflict with the Ahrimanic powers which we must take upon ourselves. Ultimately, whether people like to know it or not, that which is so often brought against Anthroposophical Spiritual Science is at the same time the fight of Ahriman against what must be repeated ever more emphatically by Spiritual Science as necessary to modern humanity.

When one experiences such things as the recent attacks that have been made upon Spiritual Science, is it not obvious that these people themselves simply do not approach it? I have spoken to you of the especially ruthless and hateful attack which appeared recently in Germany, in the highly respected paper “Frankfurter Zeitung,” when that paper took up a really disgraceful attitude. It did indeed insert our rejoinder, but only in order to put before it a whole column of its own nonsensical remarks. These things are all characteristic of those people who would like the science of Anthroposophy to disappear, who are either too lazy to study or not capable of it. These people seize upon such attacks as the recent one in Germany in order to cast suspicions on what they cannot refute.

When you consider the matter in the light of what I have told you in connection with these Ahrimanic beings, you will see through things a little. In scientific circles today there are a great number of persons who can apparently think quite clearly, and why? Because Ahriman permeates the mineral world; and you therefore need not be surprised that these people develop a great deal of intellect. That is Ahriman within them; it is far more comfortable to allow Ahriman to think in one than to think for oneself. A man can pass his examinations far more easily, he can become a tutor or university professor with far greater facility if he allows Ahriman to think for him. And because so many people allow Ahriman to think in them, these attacks naturally come from an Ahrimanic direction. These things have an inner spiritual connection, which we must see through. Therefore, people must not be so foolish as to blame us over and over again if we are forced to strike back with very cutting remarks at what would fain nullify Spiritual Science from its very roots.

The Human Soul in Relation to World Evolution is the title given to this course of lectures. However, man's experience of his inner life does not at first induce him to ask about its connection with general world evolution—at least not consciously. Yet unconsciously he does continuously ask: How do I as man belong within the evolution of the universe as a whole? It is true to say that, particularly, man's religious life has always arisen as a direct result of this unconscious questioning in the depth of the human soul. The way man through religion feels himself more or less clearly related to something eternal prompts this questioning.

Man feels self-contained within his soul; he feels himself within his experiences of the external world; i.e., in what remains within him as memory from his impressions. This calls up in him thoughts and feelings concerning the world and its further destiny and so on. When he looks at his life of will and actions he has to admit that from the deepest regions of his inner being, regions of which he has at first no conscious knowledge, there well up impulses of thinking, feeling and willing.

Man's experience when he begins to observe his inner life, when he engages in what is usually termed introspection, is of his concepts derived from sense perception, of will impulses that come to expression in external action and of memories of past events. He experiences this as something isolated within himself. However, a more penetrating insight into his own being will soon make it clear that this kind of self-observation does not satisfy the deeper needs of man's soul. In the depths of his innermost being he is obliged to ask: What is that in me which belongs to something causative, perhaps to something eternal, and which lies at the heart of all the passing phenomena before me in Nature and in human life?

There is a tendency in man to seek, at first, the deeper reality of his being in feeling and sensation. This leads him to questions which arise out of his religious or scientific knowledge such as: Where are the roots of my innermost being? Do they stem from an objective reality, a cosmic reality? Is perhaps their origin something which though external is yet akin to my innermost self? Is their nature such that they will satisfy the deepest needs of my soul to have originated from them? A person's inner mood and attitude to life will depend upon whether he is able to find answers of one kind or another to these questions which are fraught with significance for his inner life.

These introductory remarks are meant to draw attention to the fact that man's soul life harbors a contradiction. This comes to expression, on the one hand, in his feeling of isolation within his thinking, feeling and willing, and, on the other, in that he feels dissatisfied with this situation. The feeling of dissatisfaction is enhanced through the fact that the body is seen to partake of the same destiny as other objects of nature in that it comes into being and again passes away. Furthermore, since to external observation the life of soul appears to dissolve when the life of the body is extinguished, it is not possible to ascertain to what extent, if at all, the soul partakes of something eternal.

The kind of self-observation possible in ordinary life is not, to begin with, in accord with the soul's deepest needs. When eventually this contradiction, connected as it is with man's whole destiny and with the experiences of his humanity, is felt deeply enough he discovers that the surging, weaving life of soul flows towards two poles. In one direction lies the conceptual life, in the other that of the will impulses. Between thinking and will lies the sphere of feeling. He becomes aware that concepts and ideas formed, let us say, in response to external perception, are accompanied by feelings which bestow on them warmth of soul. In the other direction he becomes aware that his impulses of will are also accompanied by feelings. We determine an action in response to certain feelings. And we accompany the result with feelings of either satisfaction or dissatisfaction. We see, as it were, at one pole the life of ideas, of concepts and mental pictures, at the other the life of will impulses and in between, linking itself to either, the life of feeling.

When we observe our mental life we have to admit, if we are honest, that in ordinary life it comes about simply in response to our experiences of the external world, that is to say, in answer to the totality of our sense impressions. Indeed in a certain sense we continue our sense experiences in our inner life; we give them a certain coloring so to speak. In fact, we often reproduce them in memory with a quite different coloring from what was originally experienced in direct perception. Nevertheless, provided we do not indulge in dreams but confront our fantasies without illusion, we shall always find our conceptual life prompted by external sense perception. When we withdraw to some extent from external perception and, without falling asleep or arousing will impulses, live in our conceptual life, then all kinds of memories of external observations—often altered perceptions—arise in consciousness. But when we close, so to speak, all our senses and live in concepts only, we are quite aware of the picture character of what we experience. We feel we are dealing with images of whatever the concepts convey. We experience their fleeting nature; they enter our consciousness and again vanish. We cannot directly ascertain if they contain any reality or if they are indeed pictures only. We may assume that they are based on reality, but a reality we cannot take hold of because concepts are experienced as pictures.

Our experience of will is radically different. Ordinary consciousness cannot penetrate the will. Our consciousness can take hold of a thought or an indefinite instinctive impulse to do something, say raise our arm. The arm movement follows immediately and we see it. Two mental pictures are involved in this process, first the picture of deciding to raise the arm, then the picture of the arm raised. Of that which takes place in the will between the two concepts we have at first no consciousness at all. We are as unconscious of what takes place in our will as we are of everything in the state of sleep. As regards the will we are asleep even when awake. Our will as such escapes our consciousness when we carry out an action, whereas in regard to our concepts, while we do not know how they are related to reality, we do grasp them in lucid clarity in our ordinary consciousness.

However, we do know something about the will. When will is real and not mere wish it becomes action. It expresses itself emphatically as reality. We have a concept—i.e., a picture: I will raise my arm. Ordinary consciousness knows nothing of what happens next, but the arm is raised. A concrete process is taking place in the external world. What lives in the will becomes external reality just as processes of nature are external reality.

Concepts and ideas have a picture quality. To begin with we do not know what the relationship is between the reality and that which mental pictures express. As regards will we know quite concretely that it is connected with reality. But unlike mental pictures we cannot survey it clearly.

In between the two, lie sensation and feeling which color the mental pictures, and color also the will impulses. Our feelings partake of the lucid clarity of mental pictures on the one hand and on the other of the darkness and unconsciousness of will impulses. We see, let us say, a rose; we form a mental picture of it and turn our gaze away. We retain the rose as a memory picture. Since we, as human beings, are not quite indifferent to things we feel delight in the rose; it gives us pleasure. We feel an inner satisfaction in the existence of the rose. However, to begin with we cannot say how these feelings of pleasure and satisfaction arise within us. Exactly how they come about remains obscure to ordinary consciousness. But that they are connected with the mental picture is completely clear. The feeling tinges, colors, as it were, the mental picture. When we have a clear mental picture of the rose we also have a clear mental picture of what pleases us. The clarity of our mental pictures communicates itself to our feeling.

By contrast, an impulse of will to some action wells up from the depth of our inner being. That this is so needs only to be tested. We often find ourselves impelled by instinct to an action. Our mental picture of a deed may tell us that it ought not to be done at all. We are dissatisfied with what we are doing. Yet when we look back at our inner life we find that a definite feeling was the cause of action, a feeling of which we may disapprove, but whose origin remains in the dark unconscious depth of our inner life. Thus, our feelings participate very differently in the bright clarity of our mental life from the way they participate in the dark dullness of the life of will.

Therefore, our soul life appears threefold: as thinking—i.e., forming concepts and mental pictures—as feeling and as will. The two opposite poles, thinking and will, are completely different in character. Our mental life refers us in the first instance to the sense world. However, we take in not merely simple perceptions such as, let us say, red, blue, C sharp, G major, warmth, cold, pleasant or unpleasant smells, sweet, sour and so on. These can be directly ascribed to the sense world and so can a continuous stream of such sensations. But we also take in more complex external events. Let us say we have before us a human being; countless sense impressions stream towards us—the expression on his face, his walk, his gestures and many others. We could name a host of individual sensations. However, they all combine to form a unity which we experience as the person we see. It can be said that through our sense perceptions we experience the world.

In the narrower sense it is only the actual sense perceptions themselves that are directly connected with us. Our soul life is in touch most of all with single perceptions like red, blue, C sharp, G major, warmth, cold, etc. Yet even our more complex experiences are in the last resort arrived at through sense perception. We mentioned the example of meeting another human being; we could also think of an occurrence, in which we are not directly involved, meeting us as an external objective event. In the case of the red of the rose we know we are directly involved since we expose our eye to it. We could take a more complex example. Let us say we saw a mother giving her little son a rose. Here the event takes place apart from us, we are not so closely connected with it. We are even less in direct contact when we remember some complex event, where perhaps sense perception had no direct contact with the external object. We remember perhaps what we know about the Rose of Schiras,¹ which we have not seen but learned about some other way. We may have read about it, in which case our sense perceptions were those of printers' ink in the form of letters on paper; or someone told us about it. All such sense impressions point to something completely separate from us. In this way we can discover the difference between sense perceptions that are more closely connected with our soul life and those we know of only indirectly.

Something similar applies to the pole of will. It is an expression of will when I move an arm. What takes place is connected solely with my organism. I am in close touch with what results from my will impulse. I am as closely connected with it as I am with direct sense perception. But now consider a situation where my will impulse results not only in a movement of an arm but in my chopping wood; then what happens through my will separates itself from me. It becomes an external event which is just as much a result of my will impulse as are the arm movements, but it detaches itself from me and becomes something objective in the external world. And just think of all the complicated events that can come about through will impulses! When you now examine the matter more closely you will be able to compare what on the one hand enters into us when direct sense perceptions lead us to external events existing apart from us, and what goes out from us in that the will impulses separate themselves from the results they produce solely out of our organism. These then become external processes separated from us. Thus, are we placed within the world through the two poles of our being.

Contemplation along these lines makes us realize that we are related to the world in two different ways. We have one kind of relationship to objects and processes which enter our consciousness through our senses. They are there apart from us and we become aware of them through sense perception. We are related differently to what comes about through our will impulses. Yet that, too, is something that then exists in the world. They are both external realities. If I imagine myself out of the picture and only look at what is there apart from me, then what is left in the case of sense perceptions is the external reality. In the case of will impulses, if I think myself away and look only at what came into existence through me, then again what is left is an external reality. In both cases I am related to something that exists outside and apart from me. In the outer world, the two merge with one another.

Let us say I chop wood. First, I see the block of wood before me. Perhaps I see not merely the wood but a complex external occurrence. I see someone bring the wood and place it before me to chop. I make ready to do so. All the time I am guided by sense perceptions. First, I have a piece of wood of a certain size. I then chop it and now it is different. The change has come about through me (see diagram). Sense perceptions merge into one another, so that what occurs through me and what occurs apart from me form a continuous stream of events.

One must be able to feel how the very riddle of the soul is contained in the simple fact that, on the one hand, we see around us objects and events that are given, complete in themselves, and, on the other, things whose existence is due solely to us. One can say that this simple fact characterizes our soul's relation to its surroundings. Nothing very special has been said by this characterization, but at least a certain aspect of the riddle has been presented.

Let us now consider the problem from another aspect. We are beings who possess sense organs, through which we gain a certain insight into our surroundings. We also possess limbs that enable us to move about. Basically, all that we accomplish in the world through our will comes about by means of our limbs. Thus, we have on the one hand the senses and on the other our limbs. On the basis of all the facts presented so far, we can say that the nature of our limbs and the nature of our sense organs are also polar opposites. In the case of our sense organs the external world approaches and stops at this boundary, so to speak. The external world as such does not actually enter into us, whereas an external world has its beginning through our limbs as it detaches itself from us and continues its existence apart from us. This suggests that there must be a connection between senses and limbs.

The essential nature of man's senses can perhaps best be recognized if we consider the eye. The eye is a comparatively independent organ, set into its bone cavity. Only at the back of the eye do blood veins and nerves continue into the rest of the organism. Apart from this connection the eye is relatively independent. A whole series of physical processes take place in the eye, at least processes that can be interpreted as being physical. Speaking symbolically, we could say that light approaches and penetrates the eye and becomes modified to some extent. At present I shall not describe the physical and chemical processes as I wish to speak about soul life, not about physiology. But I want to draw your attention to the fact that the eye has a sort of independent life.

This independent life can even be compared with what takes place in a purely physical instrument, in a kind of camera obscura, which is a copy of the eye and into which light falls in a similar way. Certain processes occur which are like those in the eye, though admittedly they are not living processes like those in the eye; they do not become sensation or perception. But we can reproduce certain processes which take place in the eye and bring them to manifestation in a physical instrument. So, we see that something akin to a physical process is unconsciously taking place in a comparatively independent organ. What does enter consciousness is the external illumined object, whereas what resembles a physical process takes its course unconsciously in man, independently of him. This is due to the relative independence of man's organ of sight from the rest of his organism. Something similar could be said about the other sense organs, though it is less obvious with them. The eye was chosen because it is the most characteristic.

Thus, we see that sense perception is a relatively independent process. And when we consider the processes taking place in the eye itself (see diagram) we can actually say that even what is transmitted by nerves and blood is like a continuation of processes taking place in the external world. So much are they alike that we can reproduce them physically

as I have indicated. It is as if the external world made inroads into the inner being of man. What takes place outside continues, so to speak, into our physical body; this is one aspect of sense perception. How we unite what thus pours in like a stream from outside with our inner life, we shall speak about in the course of these lectures.

There is, however, another side to sense perception. Let us continue with the example of the eye. I do not want now to speak about the blind, but to consider lack of sight from a general human viewpoint. We shall later consider all these things more especially from an anthroposophical, spiritual- scientific viewpoint. Let us imagine being robbed of the sense of sight. It is easy to recognize that there would then be a deficiency in our inner life. We should lack all that otherwise flows in through the sense of sight. Imagine what it must be like within the soul when it is so dark because light is unable to enter. Even in ordinary life we know that to be in darkness can cause fear, especially in persons of a certain temperament. People who become blind or are born blind are not really, at least not consciously, in this position, though they do experience something similar to someone who is temporarily in darkness. The fact that vague feelings of fear are connected with the experience of darkness shows that there is a relationship between our state of soul and what streams into us through our eyes. And it is easy to see that the state of soul would in turn affect the bodily constitution.

Someone who is condemned to a certain melancholy by having to live in darkness through being deprived of light, will transfer the effect of his melancholy to certain finer structures of the eye. We must realize that man would be different if he did not receive into his organism what he does receive through his soul's experience of light. This soul experience of brightness is diffused over our whole inner being. Light permeates us to such a degree that it affects certain vascular reactions and glandular secretions. These would function differently without the refreshing, quickening effect of light weaving through the organism. Darkness, too, affects secretion and circulation but in a different way. In short, we must realize that while we are indebted to the eye for being able to form mental pictures of a certain aspect of the objects and processes in our surrounding, we are also indebted to it for a certain inner condition even of the physical body. In a sense, we are what light makes of us.

We have seen that the eye is not only a sense organ through which we receive pictures of the external world; we also experience brightness or darkness through it. This causes all kinds of instinctive processes to refresh or oppress our soul life and even our body. How we are depends upon what we experience through the sense of sight.

Let us now leave the eye and turn our attention to the lungs. The lungs, too, are in connection with the external world. They take oxygen from the external air and modify it. Our life is maintained by the breathing of the lungs. Unless we are an Indian yogi, we do not in normal life notice the function of our lungs. But it affects us differently if the lung has a healthy perception of the air or whether through illness it does not perceive the air in the right way. How we are depends upon how we breathe through our lungs. In ordinary consciousness we are not aware that we perceive through the lungs. But organically we are the way we are through the way our lungs function.

While the function of the eye—and this can be said about each of the external senses—is perception, it also has another more subtle function. This other function must be brought to consciousness before we can know that through the experience of brightness or darkness something takes place in us which is not so obvious, or radical and pronounced, as the lungs' intake of oxygen. Man is aware of what he owes to the lungs' intake of oxygen because it is a robust and strongly vitalizing process, whereas what he receives through the eye, in addition to actual sight, is a more intimate, more subtle vitalizing process. So we can say: What is strongly pronounced in an organ like the lung is only indicated in a subtle way in the case of a sense organ like the eye.

In my book Knowledge of the Higher Worlds and its Attainment and the second part of Occult Science—An Outline you will find descriptions of exercises that will develop faculties of knowledge which otherwise lie fallow. Such exercises completely transform man's inner being. In the case of the lung the result of this transformation is that it attains a function which is similar to that of the eye, with the result that to higher vision the lung's vitalizing function retreats. Higher insight is less concerned with the effect of the breath on our organism. The lung becomes transformed into an organ of perception, not the physical lung but a finer part, the etheric part of the lung. Through the exercises we transform the finer structure of the lung into something akin to what the eye is without our doing. Nature made our eye into an organ of sight as well as an organ that sustains us. To ordinary consciousness the lung is primarily an organ that sustains. When we attain knowledge of higher worlds we transform the lung into an organ of perception. Its finer, etheric part becomes a higher sense organ. When we experience the lung's etheric nature we must describe it as a higher sense organ, for its etheric body perceives; however, inasmuch as it contains the physical lung it is also an organ that sustains and vitalizes. So you see, when we attain knowledge of higher worlds the lung, from being an ordinary non-perceiving bodily organ dedicated to growth and life processes, becomes an organ of perception in a higher sense.

The same applies to the heart and other organs, the kidneys, the stomach and so on. All man's organs can, through higher development, become organs of perception. This means that they become sense organs in their higher, etheric nature or even in their more spiritual astral nature.

When we consider our environment in relation to our sense organs we have to say: On the one hand our senses mediate perceptions, on the other they mediate vitality. When we consider our inner organs: lung, heart and so on, we find that these organs primarily sustain and vitalize us. We can, however, develop them through methods described in Knowledge of the Higher Worlds and its Attainment', then they become sense organs. Just as we see through the eyes a certain aspect of the external physical world, its light and color, so do we become aware of certain aspects of the external spiritual world through the etheric organ of the lungs, and another aspect through the etheric organ of the heart. We can transform our whole organism into a sense organism.

To ordinary consciousness the external world presses in on man only as far as the surface of his senses, where it becomes image. To higher consciousness it presses deeper, only what presses deeper is an external spiritual world. As he attains knowledge of higher worlds, and transforms his inner organs into sense organs, man gradually becomes inwardly as transparent as the eye. The external world permeates him.

It must be realized that as long as we remain in ordinary consciousness we can only know our senses from their external aspect. But ask yourself if it is possible to acquire insight into the ethnology of all the races on earth if one knows or has heard of only three? It is not possible, for one must be able to compare. Imagine the opportunity we shall have for making comparison—also in regard to the external senses—when we are in a position to examine the nature of the inner organs as sense organs.

This leads to a quite special kind of knowledge of man. We learn of the possibilities that lie within us, of what we are destined to become. It also poses significant questions: If our lungs can become a sense organ when we take our higher development in hand, then what is the situation, for example, in regard to the eye or some other sense organ? We saw the lung develop from being a vital organ to become a sense organ. Was the eye, perhaps in an earlier evolution of the world, not yet sense organ but only vital organ? Did it at that time sustain the organism in a way similar to that of the lung today? Has the eye in the course of evolution become an organ of perception through a different process from our conscious cultivation of higher cognition?

We have seen that the possibility to become higher senses lies in our vital organs. We have seen how a sense organ comes into being. We must at least ask the question, if, during evolution, the opening of our present senses came about in a similar way. Should we perhaps trace mankind's evolution back to a time when man had not as yet turned his present senses outwards, to a time when perhaps these senses were inner vital organs and man, as regards his present senses, was blind and deaf? Man's eyes and also his ears must of course have been quite different in form and served different purposes.

We see how knowledge of man, possible through external means, is supplemented when knowledge of higher worlds is attained. Most of you will have heard me describe man's being from many different points of view. Today, by way of introduction, I have indicated certain things from yet another aspect. You will be able to see from this how spiritual science may start investigation from the most varied viewpoints and, by combining the results, arrive at a comprehensive understanding of the being of man.

It is often imagined that anthroposophical research is a straight continuation of one or two definitions of higher worlds to be found in non-anthroposophical writings. This is not the case; what is gained from one aspect can be illumined and enlarged from other aspects. These will fit together into the totality of a spiritual-scientific truth that carries within it its own proof. This approach is often severely censured because people believe that reality can be investigated from one standpoint only.

In our materialistic age someone who is accustomed to physical proof may say that Anthroposophy is not built on a firm foundation, whereas science is based on direct observation. That assertion is the equivalent to someone saying that the earth cannot possibly float freely in space—all bodies must rest on something if they are not to fall. Therefore the earth must rest on a mighty cosmic block if it is not to fall down. But the proposition that everything must be supported by the ground holds good only for objects on earth. It no longer holds good for cosmic bodies. It is folly to transfer laws that apply on earth to cosmic bodies and their interrelationships. They mutually support each other and so do anthroposophical truths. They lead us out of our habitual world into other worlds where truths mutually support each other. And, more to the point, truth supports itself.

This is what I wished to say today as introduction to these lectures. I wanted to show that it is possible, in speaking of the soul, for a spiritual-scientific method of research to take as its starting point considerations that are open to sensible interpretation by ordinary consciousness.

I could only make a beginning today in describing how higher consciousness sees the lung, for example, on the way to becoming a sense organ. However, we shall continue this line of investigation so that in the coming days we may learn more about the nature of man's life of soul and its relation to world evolution.

• 1. Shiraz: Town in southern Iran known for its roses.

Today we will go somewhat further into what we considered here last Friday and Saturday, and I would like to draw your attention particularly to the life of the soul and what we discover when this soul life is viewed from the viewpoint of Imaginative cognition. You are familiar with Imaginative cognition from my book, Knowledge of the Higher Worlds and its Attainment. You know that we distinguish four stages of cognition, ascending from our ordinary consciousness, the stage of cognition that is adapted to our daily normal life, to ordinary modern science, and that constitutes the actual consciousness of the time. This stage of consciousness is called “objective cognition” in the sense of what is described in Knowledge of the Higher Worlds. Then one comes into the realm of the super-sensible through the stages of Imagination, Inspiration, and Intuition. With ordinary objective cognition it is impossible to observe the soul element. What pertains to the soul must be experienced, and in experiencing it one develops objective cognition. Real cognition can be gained, however, only when one can place the thing to be known objectively before one. It is impossible to do this with the soul life in ordinary consciousness; to understand the life of the soul, one must draw back a stage, as it were,so that the life of the soul comes to stand outside one; then it can be observed. This is precisely what is brought about through Imaginative cognition, and today I would like simply to describe for you what is then brought into view.

You know that if we survey the human being, confining ourselves to what exists in the human being today, we distinguish the physical body, the etheric body or body of formative forces, which is really a sum of activities, the astral body, and the I or ego. If we now bring the soul experience not into cognition but into consciousness, we distinguish in its fluctuating life thinking, feeling, and willing. It is true that thinking, feeling, and willing play into one another in the ordinary life of the soul; you can picture no train of thought without picturing the role played in this train of thought by the will. How we combine one thought with another, how we separate a thought from another, is most definitely an act of will striving into the life of thought .Though the process may at first remain shrouded, as I have often explained, we nevertheless know that when we as human beings use our will, our thoughts play into our will as impulses. In the ordinary soul life, therefore, our will is not isolated in itself but is permeated by thought. Even more do thoughts, will impulses, and the actual feelings flow into feeling. Thus we have throughout the soul life a flowing together, yet by reason of things we cannot go into today we must distinguish, within this flowing life of soul,thinking, feeling, and willing. If you refer to my Philosophy of Freedom, you will see how one is obliged to loosen thinking purely from feeling and willing, because one comes to a vis ion of human freedom only by means of such a loosened thinking.

Inasmuch as we livingly grasp thinking, feeling, and willing we grasp at the same time the flowing, weaving life of soul. Then, when we compare what we grasp there in immediate vitality with what an anthroposophical spiritual science teaches us of the connection among the individual members of the human being—physical body, etheric body, astral body, and I—what presents itself to Imaginative cognition is the following.

We know that during waking life the physical, etheric,astral bodies, and the I are in a certain intimate connection. We know further that in the sleeping state we have a separation of the physical and etheric bodies on the one hand from the astral body and I on the other. Although it is only approximately correct to say that the I and astral body separate from the physical body and etheric body, one arrives there by at a valid mental image. The I with the astral body is outside the physical and etheric bodies from the time we fall asleep to the moment of awakening.

As soon as the human being advances to Imaginative cognition he becomes more and more able to apprehend exactly in inner vision, with the eye of the soul, what is experienced as transitory, in status nascendi. The transitory is there, and one must seize it quickly, but it can be seized. One has something before one that can be observed most clearly at the moments of awaking and falling asleep. These moments of falling asleep and awaking can be observed by Imaginative cognition. Among the preparations necessary to attain higher levels of cognition you will remember that mention was made in the books already referred to of the cultivation of a certain presence of mind [Geistesgegenwart]. One hears so little said in ordinary life of the observations that may be made of the spiritual world, because people lack this presence of mind. Were this presence of mind actively cultivated among human beings, all people would be able to talk of spiritual, super-sensible impressions, for such impressions actually crowd in upon us to the greatest extent as we fall asleep or awake, particularly as we awake. It is only because this presence of mind is cultivated so little that people do not notice these impressions. At the moment of awaking a whole world appears before the soul. As quickly as it arises, however, it fades again, and before people think to grasp it, it is gone. Hence they can speak little of this whole world that appears before the soul and that is indeed of particular significance in comprehending the inner being of man.

When one is actually able to grasp the moment of awaking with this presence of mind, what confronts the soul is a whole world of flowing thoughts. There need be nothing of fantasy; one can observe this world with the same calm and self-possession with which one observes in a chemical laboratory. Nevertheless, this flowing thought world is there and is quite distinct from mere dreams. The mere dream is filled with reminiscences of life, whereas what takes place at the moment of awaking is not concerned with reminiscences. These flowing thoughts are clearly to be distinguished from reminiscences. One can translate them into the language of ordinary consciousness, but fundamentally they are foreign thoughts, thoughts we cannot experience if we do not grasp them in the moment made possible for us by spiritual scientific training, or even in the moment of awaking.

What is it that we actually grasp at such a moment? We have penetrated into the etheric body and physical body with our I and astral body. What is experienced in the etheric body is experienced, however, as dreamlike. One learns, in observing this subtly in presence of mind, to distinguish clearly between this passing through the etheric body, when life reminiscences appear dreamlike, and the state—before fully awaking, before the impressions that the senses have after awaking—of being placed in a world that is thoroughly a world of weaving thoughts. These thoughts are not experienced, however, as dream thoughts, such as one knows are in oneself subjectively. The thoughts that I mean now confront the penetrating I and astral body of man entirely objectively; one realizes distinctly that one must pass right through the etheric body, for as long as one is passing through the etheric body, everything remains dreamlike. One must also pass through the abyss, the intermediate space—to express myself figuratively and perhaps therefore more clearly—the space between etheric body and physical body. Then one slips fully into the etheric-physical on awaking and receives the outer physical impressions of the senses. As soon as one has slipped into the physical body, the outer physical sense impressions are simply there. What we experience as a thought-weaving of an objective nature takes place completely between the etheric body and the physical body. We must therefore see in it an interplay of the etheric and physical bodies. If we present this pictorially (see drawing), we can say that if this represents the physical body (orange) and this the etheric body (green), we have the living weaving of physical body and etheric body in the thoughts that we grasp there. Through this observation one comes to know that whether we are asleep or awake processes are always taking place between our physical body and etheric body, processes that actually consist of the weaving thought-existence between our physical and etheric bodies (yellow). We have now grasped objectively the first element of the life of the soul; we see in it a weaving between the etheric body and the physical body.

This weaving life of thought does not actually come into our consciousness as it is in the waking state. It must be grasped in the way I have described. When we awake we slip with our I and astral body into our physical body. I and astral body within our physical body, permeated by the etheric body, take part in the life of sense perception. By having within you the life of sense perception, you become permeated with the thoughts of the outer world, which can form in you from the sense perceptions and have then the strength to drown this objective thought-weaving. In the place where otherwise the objective thoughts are weaving, we form out of the substance of this thought-weaving, as it were, our everyday thoughts, which we develop in our association with the sense world. I can say that into this objective weaving of thought there plays the subjective thought-weaving (bright) that drowns the other and that also takes place between the etheric body and the physical body. In fact, when we weave thoughts with the soul itself we live in what I have called the space between the etheric and physical bodies—as I said, this expression is figurative, but to make this understandable I must designate it as the space between the etheric and physical bodies. We drown the objective thoughts, which are always present in the sleeping and waking states, with our subjective weaving of thought. Both, however, are present in the same region, as it were, of our human nature: the objective weaving of thought and the subjective thought-weaving.

What is the significance of the objective thought-weaving? When the objective thought-weaving is perceived, when the moment of awaking is actually grasped with the presence of mind I have described, it is grasped not merely as being of the nature of thought but as what lives in us as forces of growth, as forces of life in general. These life forces are united with the thought-weaving; they permeate the etheric or life body inwardly and shape the physical body outwardly. What we perceive as objective weaving of thought when we can seize the moment of awaking with presence of mind, we perceive as thought-weaving on the one hand and as activity of growth and nutrition on the other. What is within us in this way we perceive as an inner weaving, but one that is fully living. Thinking loses its picture-nature and abstractness, it loses all that had been sharp contours. It becomes a fluctuating thinking but is clearly recognizable as thinking nevertheless. Cosmic thinking weaves in us, and we experience how this cosmic thinking weaves in us and how we plunge into this cosmic thinking with our subjective thinking. We have thus grasped the soul element in a certain realm.

When we now go further in grasping the waking moment in presence of mind we find the following. When we are able to experience the dreamlike element in passing through the etheric body with the I and astral body, we can bring to mind pictorially the dreamlike element in us. These dream pictures must cease the moment we awake, however, for otherwise we would take the dream into the ordinary, conscious waking life and be daydreamers, thus losing our self-possession. Dreams as such must cease. The usual experience of the dream is an experience of reminiscing, is actually a later memory of the dream; the ordinary experiencing of the dream is actually first grasped as a reminiscence after the dream departs. It may be grasped while it exists, however, while it actually is, if one carries the presence of mind right back to the experience of the dream. If it is thus grasped directly, during the actual penetration of the etheric body, then the dream is revealed as something mobile, something that one experiences as substantial, within which one feels oneself. The picture-nature ceases to be merely pictorial; one has the experience that one is within the picture. Through this feeling that one is within the picture, one is in movement with the soul element; as in waking life one's body is in movement through various movements of the legs and hand, so actually does the dream become active. It is thus experienced in the same way as one experiences the movement of an arm, leg, or head; when one experiences the grasping of the dream as something substantial, then in the further progress toward awakening yet another experience is added. One feels that the activity experienced in the dream, when one stands as if within something real, dives down into our bodily nature. Just as in thinking we feel that we penetrate to the boundary of our physical body, where the sense organs are, and perceive the sense impressions with the thinking, so we now feel that we plunge into ourselves with what we experience in the dream as inner activity. What is experienced at the moment of awaking, or rather just before the moment of awaking, when one is within the dream, still completely outside the physical body but already within the etheric body, or passing through it—is submerged into our organization. And if one is so advanced that one has this submerging as an experience, then one knows, too, what becomes of what has been submerged—it radiates back into our waking consciousness, and it radiates back as a feeling, as feeling. The feelings are dreams that have been submerged into our organization.

When we perceive what is weaving in the outer world in this dreamlike state, it is in the form of dreams. When dreams dive down into our organization and become conscious from within outward, we experience them as feelings. We thus experience feeling through the fact that what is in our astral body dives down into our etheric body and then further into our physical organization, not as far as the senses and therefore not to the periphery, but only into the inner organization. Then, when one has grasped this, has beheld it first through Imaginative cognition, particularly clearly at the moment of awaking, one also receives the inner strength to behold it continuously. We do indeed dream continuously throughout waking life. It is only that we overpower the dream with the light of our thinking consciousness, our conceptual life [Vorstellungsleben]. One who can gaze beneath the surface of the conceptual life—and one trains oneself for this by grasping the moment of the dream itself with presence of mind—whoever has so trained himself that on awaking he can grasp what I have described, can then also, beneath the surface of the light-filled conceptual life, experience the dreaming that continues throughout the day. This is not experienced as dreams, however, for it immediately dives down into our organization and rays back as the world of feeling. What feeling is takes place between the astral body (bright in last drawing) and the etheric body. This naturally expresses itself in the physical body. The actual source of feeling, however, lies between the astral body and the etheric body (red). Just as for the thought life the physical and etheric bodies must cooperate in a living interplay, so must etheric body and astral body be in living interplay for the life of feeling. When we are awake we experience this living interplay of our mingled etheric and astral bodies as our feeling. When we are asleep we experience what takes place in the astral body, now living outside the etheric body, as the pictures of the dream. These dream pictures now are present throughout the period of sleep but are not perceptible to the ordinary consciousness; they are remembered in those fragments that form the ordinary life of dream.

You see from this that if we wish to grasp the life of the soul we must look between the members of the human organization. We think of the life of the soul as flowing thinking, feeling, and willing. We grasp it objectively, however, by looking into the spaces between these four members, between the physical body and the etheric body and between the etheric body and the astral body.

I have often explained here from other viewpoints how what is expressed in willing is withdrawn entirely from ordinary waking consciousness. This ordinary consciousness is aware of the mental images by which we direct our willing. It is also aware of the feelings that we develop in reference to the mental images as motives for our willing and of how what lies clear in our consciousness as the conceptual content of our willing plays downward when I move an arm in obedience to my will. What actually goes on to produce the movement does not come into ordinary consciousness. As soon as the spiritual investigator makes use of Imagination and discovers the nature of thinking and feeling he can also come to a consciousness of man's experiences between falling asleep and awaking. By the exercises leading to Imagination, the I and astral body are strengthened; they become stronger in themselves and learn to experience themselves. In ordinary consciousness one does not have the true I. What do we have as the I in our ordinary consciousness? This must be explained by a comparison I have made repeatedly. You see, when one looks back upon life in the memory, it appears as a continuous stream, but it is definitely not that. We look back over the day to the moment of awaking, then we have an empty space, then the memory of the events of the previous day links itself on, and so forth. What we observe in this reminiscence bears in itself also those states that we have not lived through consciously, that are therefore not within the present content of our consciousness. They are there, however, in another form. The reminiscing of a person who never slept at all—if I may cite such a hypothetical case—would be completely destroyed. The reminiscence would in a way blind him. All that he would bring to his consciousness in reminiscence would seem quite foreign to him, dazzling and blinding him. He would be overpowered by it and would have to eliminate himself entirely. He would not be able to feel himself within himself at all. Only because of the intervals of sleep is reminiscence dimmed so that we are able to endure it. Then it becomes possible to assert our own self in our remembering. We owe it solely to the intervals of sleep that we have our self-assertion in memory. What I am now saying could well be, confirmed through a comparative observation of the course of different human lives.

In the same way that we feel the inner activity in reminiscence, we actually feel our I from our entire organism. We feel it in the way we perceive the sleeping conditions as the darkest spaces in the progress of memory. We do not perceive the I directly in ordinary consciousness; we perceive it only as we perceive the sleeping condition. When we attain Imaginative cognition, however, this I really appears, and it is of the nature of will. We notice that what creates a feeling inclining us to feel sympathy or antipathy with the world, or whatever activates willing in us, then comes about in a process similar to that taking place between being awake and falling asleep. This again can be observed with presence of mind if one develops the same capacities for observation of the process of going to sleep as those I have described for awaking. Then one notices that on going to sleep one carries into the sleeping condition what streams as activity out of our feeling life, streaming into the outer world. One then learns to recognize how every time one actually brings one's will into action one dives into a state similar to the sleeping state. One dives into an inner sleep. What takes place once when one falls asleep, when the I and astral body draw themselves out of the physical body and the etheric body, goes on inwardly every time we use our will.

You must be clear, of course, that what I am now describing is far more difficult to grasp than what I described before, for the moment of going to sleep is generally still harder to grasp with presence of mind than that of awaking. After awaking we are awake and have at least the support of reminiscing. If we wish to observe the moment of falling asleep we must continue the waking state right into sleep. A person generally goes straight to sleep, however; he does not bring the activity of feeling into the sleeping state. If he can continue it, however—and this is actually possible through training—then in Imaginative cognition one notices that in willing there is in fact a diving into the same element into which we dive when we fall asleep. In willing we actually become free of our organization; we unite ourselves with real objectivity. In waking we enter our etheric and physical bodies and pass right up to the region of the senses, thus coming to the periphery of the body, taking possession of it, saturating it entirely. Similarly, in feeling we send our dreams back into the body, inasmuch as we immerse ourselves inwardly; the dreams, in fact, become feelings. If now we do not remain in the body but instead, without going to the periphery of the body, leave the body inwardly, spiritually, then we come to willing. Willing, therefore, is actually accomplished independently of the body. I know that much is implied in saying this, but I must present it, because it is a reality. In grasping it we come to see that—if we have the I here (see last drawing, blue)—willing takes place between the astral body and the I (lilac).

We can therefore say that we divide the human being into physical body, etheric body or body of formative forces, astral body, and I. Between the physical body and the etheric body thinking takes place in the soul element. Between the etheric body and the astral body feeling takes place in the soul element, and between the astral body and the I, willing takes place in the soul element. When we come to the periphery of the physical body we have sense perception. Inasmuch as by way of our I we emerge out of ourselves, placing our whole organization into the outer world, willing becomes action, the other pole of sense perception (see last drawing).

In this way one comes to an objective grasp of what is experienced subjectively in flowing thinking, feeling, and willing. Experience metamorphoses into cognition. Any psychology that tries to grasp the flowing thinking, feeling, and willing in another way remains formal, because it does not penetrate to reality. Only Imaginative cognition can penetrate to reality in the experience of the soul.

Let us now turn our gaze to a phenomenon that has accompanied us, as it were, in our whole study. We said that through observation with presence of mind at the moment of awaking, when one has slipped through the etheric body, one can see a weaving of thoughts that is objective. One at first perceives this objective thought-weaving. I said that it can be distinguished clearly from dreams and also from the everyday life of thought, from the subjective life of thought, for it is connected with growth, with becoming. It is actually a real organization. If one grasps what is weaving there, however, what, if one penetrates it, one perceives as thought-weaving; if one inwardly feels it, touches it, I would like to say, then one is aware of it as force of growth, as force of nutrition, as the human being in the process of becoming. It seems at first something foreign, but it is a world of thought. If one can study it more accurately it is seen to be the inner weaving of thoughts in ourselves. We grasp it at the periphery of our physical body; before we arrive at sense perception we grasp it. When we learn to understand it more exactly, when we have accustomed ourselves to its foreignness compared with our subjective thinking, then we recognize it. We recognize it as what we have brought with us through our birth from earlier experiences, from experiences lying before birth or conception. For us it becomes something of the spiritual, objectively present, that brings our whole organism together. Pre-existent thought gains objectivity, becomes objectively visible. We can say with an inner grasp that we are woven out of the world of spirit through thought. The subjective thoughts that we add stand in the sphere of our freedom. Those thoughts that we behold there form us, they build up our body from the weaving of thought. They are our past karma (see next diagram). Before we arrive at sense perceptions, therefore, we perceive our past karma.

When we go to sleep, one who lives in objective cognition sees something in this process of falling asleep that is akin to willing. When willing is brought to complete consciousness one notices quite clearly that one sleeps in one's own organism. Just as dreams sink down, so do the motives of the will pass into our organization. One sleeps into the organism. One learns to distinguish this sleeping into the organism, which first comes to life in our ordinary actions. These indeed are accomplished outwardly; we accomplish them between awaking and going to sleep, but not everything that lives within our life of feeling lives into these actions. We go through life also between falling asleep and awaking. What we would otherwise press into the actions, we press out of ourselves through the same process in going to sleep. We press a whole sum of will impulses out into the purely spiritual world in which we find ourselves between going to sleep and awaking. If through Imaginative cognition we learn to observe the will impulses that pass over into our spiritual being, which we shelter only between falling asleep and awaking, we perceive in them the tendency to action that exists beyond death, that passes over with us beyond death.

Willing is developed between the astral body and the I. Willing becomes deed when it goes far enough toward the outer world to come to the place to which otherwise the sense impressions come. In going to sleep, however, a large quantity goes out that would like to become deed but in fact does not become deed, remaining bound to the I and passing with it through death into the spiritual world.

You see, we experience, here on the other side (see diagram below) our future karma. Our future karma is experienced between willing and the deed. In Imaginative consciousness both are united, past and future karma, what weaves and lives within us, weaving on beneath the threshold above which lie the free deeds we can accomplish between birth and death. Between birth and death we live in freedom. Below this region of free willing, however, which actually has an existence only between birth and death, there weaves and lives karma. We perceive its effects out of the past if we can maintain our consciousness in our I and astral body in penetrating through the etheric body as far as to the physical body. On the other hand, we perceive our future karma if we can maintain ourselves in the region that lies between willing and the deed, if we can develop so much self-discipline through exercises that inwardly we can be as active in a feeling as, with the help of the body, we can be in a deed, if we can be active in spirit in feeling, if we therefore hold fast to the deed in the I.

Picture this vividly; one can be as enthusiastic, as inwardly enamored by something that springs from feeling as that which otherwise passes over into action; but one must withhold it: then it lights up in Imagination as future karma.

What I have described to you here is of course always present in the human being. Every morning on awaking man passes the region of his past karma; every evening on falling asleep he passes that of his future karma. Through a certain attentive awareness and without special training, the human being can grasp with presence of mind the past objectively, without, it is true, recognizing it as plainly as I have now described it. He can perceive it, however; it is there. There, too, is all that he bears within him as moral impulses of good and evil. Through this the human being actually learns to know himself better than when he becomes aware in the moment of awaking of the weaving of thought that forms him.

More difficult to grasp, however, is the perception of what lies between willing and the deed, of what one can withhold. There one learns to know oneself insofar as one has made oneself during his life. One learns to know the inner formation that one carries through death as future karma.

I wished to show you today how these things can be spoken about out of a living comprehension, how anthroposophy is not in the least exhausted in its images. Things can be described in a living way, and tomorrow I will go further in this study, going on to a still deeper grasp of the human being on the basis of what we have studied today.

This lecture is included in Volume 207 of the Bibliographic Survey, 1961. It is lecture 1 of 11 from the lecture series: Anthroposophy as Cosmosophy Vol. I. Also known as: At the Center of Man's Being: I, or Fundamental Impulses in the Mysteries of Ancient and Modern Times.

If an an oriental sage of early times, who had been initiated into the Mysteries of the ancient East, were to turn his glance towards modern Western civilisation, he might perhaps say to its representatives: “You are living entirely in fear; your whole mood of soul is governed by fear. All that you do, as well as all that you feel, is saturated with fear and its reverberations in the most important moments of life. And since fear is closely related to hatred, so hatred plays a great part in your whole civilisation.”

Let us make this quite clear. I mean a sage of the ancient Eastern civilisation would speak thus if he stood again to-day among Western people with the same standard of education, the same mood of soul, as those of his own ancient time. And he would make it plain that in his time and his country civilisation was founded on a quite different basis. He would probably say: “In my days, fear played no part in civilised life. Whenever we were concerned to promulgate a world-conception and let action and social life spring from it, the main thing was joy—joy which could be enhanced to the point of a complete giving of oneself in love to the world.” That is how he would put it, and in so doing he would indicate (if he were rightly understood) what were from his point of view supremely important constituent factors and impulses of modern civilisation. And if we knew how to listen to him in the right way, we should gain much that we need to know in order to find a starting point for trying to get a grip on modern life.

In fact, an echo of the ancient civilisation still persists in Asia, even though strong European influences have been absorbed into its religious, æsthetic, scientific and social life. This ancient civilisation is in decline, and when the ancient oriental sage says, “Love was the fundamental force of the ancient oriental culture,” then it must certainly be admitted that but little of this love can be traced directly in the present. But one who is able to discern it can perceive even now, in the phenomena of decline of the Asiatic culture, the penetration of this primeval element of joy—delight in the world and love for the world.

In those ancient times there was in the Orient little of what was afterwards required of man when that word resounded which found its most radical expression in the Greek saying, “Know thyself!” This “Know thyself” entered the historical life of man only when the early Greek civilisation set in. The old eastern world-picture, wide-ranging and light-filled, was not yet permeated by this kind of human knowledge; it was in no way orientated towards directing man's glance into his own inner being.

In this respect man is dependent on the circumstances prevailing in his environment. The ancient oriental civilisation was founded under a different influence from the sun's light, and its earthly circumstances were also different from those of Western civilisation. In the ancient East, man's inner glance was captured by all that he experienced in the surrounding world, and he had a special motive for giving over his entire being to it. It was cosmic knowledge that wove in the ancient oriental wisdom, and in the world-conception that owed its origin to this wisdom. Even in the Mysteries themselves—you can infer this from all you have been hearing for many years—in all that lived in the Mysteries of the East there was no fulfilment of the challenge, “Know thyself!” On the contrary—“Turn your gaze outwards towards the world and endeavour to let that approach you which is hidden in the depths of cosmic phenomena!”—that is how the precept of the ancient Oriental civilisation would have been expressed.

The teachers and pupils of the Mysteries were compelled, however, to turn their glance to the inner being of man when the Asiatic civilisation began to spread westwards; as soon, indeed, as Mystery colonies were founded in Egypt and in North Africa. But particularly when the Mysteries began to develop their colonies still further to the west—a special centre was ancient Ireland—then the teachers and pupils of the Mysteries coming over from Asia were faced, by virtue of the geographical features of the West and its entirely different elemental configuration, with the necessity of cultivating self-knowledge and a true inner vision. And simply because these Mystery pupils, when still living in Asia, had acquired knowledge of the outer world and of the spiritual facts and beings lying behind the outer world—simply by the strength of this fact, they were now able to penetrate deeply into all that exists in man's innermost being.

Over there in Asia all this could not have been observed and studied at all. The inward-turning glance would have been paralysed, so to speak. But by means of all that the men of the East brought to the Western Mystery centres, their gaze having long been directed outwards so as to penetrate into the spiritual worlds, they were now enabled to pierce through into man's inner being. And it was only the strongest souls who could endure what they perceived.

We can indeed realise when an impression was produced by this self-knowledge on the teachers and pupils of the Oriental Mysteries if we repeat a precept which was addressed to the pupils over and over again by the teachers who had already cultivated that vision of man's inner being, a precept which was to make clear to them in what mood of soul this self-knowledge was to be approached. The precept I mean is frequently quoted. But in its full weight it was uttered only in the older Mystery colonies of Egypt, North Africa and Ireland as a preparation for the pupil and as a reminder for every Initiate in regard to the experiences of man's inner being. The precept runs thus: “No-one who is not initiated in the sacred Mysteries should learn to know the secrets of man's innermost being; to utter these secrets in the presence of a non-Initiate is inadmissible; for the mouth uttering these secrets then lays the burden of sin upon itself; likewise does the ear burden itself with sin when it hearkens to those secrets.”

Time and again this precept was uttered from out of the inner experience to which a man, prepared by Oriental wisdom, was able to attain when he penetrated, by virtue of the terrestrial configuration of the West, to the knowledge of man. Tradition has preserved this precept, and to-day it is still repeated—without any understanding of its intrinsic nature—in the secret orders and secret societies of the West which, externally, still have a great influence. But it is repeated only from tradition. It is not uttered with the necessary weight, for those who use it do not really know what it signifies. Yet even in our own time this word is used as a kind of motto in the secret societies of the West: “There are secrets concerning man's inner being that can be transmitted to men only within the secret societies; for otherwise the mouth uttering them is sinful, and the ear hearing them is likewise sinful.”

We should be aware that in the course of time many men in Western countries (I am not speaking of Central Europe) learn to know in secret societies what has been handed down as tradition from the researches of the ancient wisdom. It is received without understanding, although as an impulse it often flows into action. In later centuries after about the middle of the 15th century—the human constitution became such as to make it impossible to see these things in their original form; they could be understood only intellectually. Ideas about them could be picked up, but a true experience of them could not be attained, though individuals had some inkling of it.

Such men have sometimes adopted strange forms of outer life, as for instance Bulwer Lytton, the author of “Zanoni.” What he became in his later life can be understood only if one is aware of how he received, to begin with, the tradition of self-knowledge, but how, too, by virtue of his individual constitution, he was also able to penetrate into certain mysteries. Thereby he became estranged from the ordinary ways of life. Precisely in him one can observe what a man's attitude towards life becomes when he admits into his inner experience this different spiritual world; not only into his thoughts, but into his whole soul. Many facts must then be judged by other than conventional standards.

Of course, it was something quite outlandish when Bulwer travelled about, speaking of his inner experiences with a certain emphasis, while a young person who accompanied him played a harp-like instrument, for he needed to have this harp-music in between the passages of his talk. Here and there he appeared in gatherings where everything else went on in a quiet formal, conventional way. He would come on in his rather eccentric garb and sit down, with his harp-maiden seated in front of his knees. He would speak a few sentences; then the harp-maiden would play; then he would continue his talk, and the maiden would play again. Thus something coquettish in a higher sense of the word—one cannot help characterising it in this way at first—was introduced into the conventional world where Philistinism has made such increasing inroads, above all since the middle of the 15th century.

Men have little idea of the degree of Philistinism into which they have grown; they have less and less idea of it just because it comes to seem natural. They see something as reasonable only in so far as it is in line with what is “done.” But things in life are all interconnected, and the dryness and sleepiness of modern times, the relation human beings now have to one another, belongs to the intellectual development of the last few centuries. The two things belong together. A man like Bulwer, of course, did not fit into such a development; one can quite well picture to oneself people of older times travelling about in the world accompanied by a younger person with some pleasant music. One needs only to perceive the distance between one attitude of soul and another; then such a thing will be seen in the right light. But with Bulwer it was because something lit up in him that could no longer exist directly in the immediate present, but appeared only as a tradition in the modern intellectual age.

We must, however, recover the knowledge of man that lived in the Mystery colonies of which I have spoken. The average man to-day is aware of the world around him by means of his sense-perceptions. What he sees, he orders and arranges in his mind. Then he looks also into his own inner being. The sense-perceptions received from outside, the ideas developed therefrom, these ideas as they penetrate within becoming transformed by impulses of feeling and of will, together with all that is reflected into consciousness as memories—here we have what forms the content of the soul, the content of life in which modern man lives and out of which he acts. At most he is led by a false kind of mysticism to ask: “What is there really in my inner being? What does self-knowledge yield?” In raising such questions he wants to find the answers in his ordinary consciousness. But this ordinary consciousness gives him only what originated in external sense-perceptions and has been transformed by feeling and will. One finds only the reflections, the mirror-pictures, of external life, when looking into one's inner being with ordinary consciousness; and although the outer impressions are transformed by feeling and will, man is still unable to tell how feeling and will are actually working. For this reason he often fails to recognise what he perceives in his inner being as a transformed reflection of the outer world, and takes it, perhaps, as a special message from the divine eternal world. But this is not so. What presents itself to the ordinary consciousness of modern man as self-knowledge is only the transformed outer world, which is reflected out of man's inner being into his consciousness.

If man really and truly desired to look into his innermost being, then he would be obliged—I have often used this image—to break the inner mirror. Our inner being is indeed like a mirror. We gaze on the outer world. Here are the outer sense-perceptions. We link conceptions to them. These conceptions are then reflected by our inner being. By looking into our inner being we get only to this mirror within. We perceive what is reflected by the memory-mirror. We are just as unable to penetrate into man's inner being with ordinary consciousness as we are to look behind a mirror without breaking it. This, however, is precisely what was brought about in the preparatory stage of the ancient way of Eastern wisdom so that the teachers and pupils of the Mystery colonies that came to the West could penetrate directly through the memories into the innermost being of man. Out of what they saw they afterwards uttered those words which were meant to convey that one must be well prepared—above all in those ancient times—if one desired to direct one's glance to the inner being of man. For what does one then behold within?

There, one perceives how something of the power which belongs to perception and thought, and is developed in front of the memory-mirror, penetrates below this memory-mirror. Thoughts penetrate below the memory-mirror and work into the human etheric body—into that part of the etheric body which forms the basis of growth, but which is equally the source of the forces of will. As we look out into the sunlit space and survey all that we receive through our sense-perceptions, there radiates into our inner being something which on the one hand becomes memory-ideas, but also trickles through the memory-mirror, permeating it just as the processes of growth, nutrition and so on permeate us.

The thought-forces penetrate first through the etheric body, and the etheric body, permeated in this way by the thought-forces, works in a very special manner on the physical body. Thereupon a complete transformation sets in of that material existence which is within the physical body of man. In the outer world, matter is nowhere completely destroyed. This is why modern philosophy and science speak of the conservation of matter. But this law of the conservation of matter is valid only for the outer world. Within the human being, matter is completely dissolved into nothingness. The very being of matter is destroyed. It is precisely upon this fact that our human nature is based: upon being able to throw back matter into chaos, to destroy matter utterly, within that sphere which lies deeper than memory.

This is what was pointed out to the Mystery pupils who were led from the East into the Mystery colonies of the West, and especially of Ireland. “In your inner nature, below the powers of memory, you bear within you something that works destructively, and without it you would not have developed the power of thought, for you have to develop thought by permeating the etheric body with thought-forces. But an etheric body thus permeated with thought-forces works on the physical body in such a way as to throw its matter into chaos and to destroy it.”

If, therefore, a person ventures into this inner being of man with the same frame of mind with which he penetrates as far as memory, then he enters a realm where the being of man has an impulse to destroy, to blot out, that which exists there in material form. For the purpose of developing our human, thought-filled Ego we all bear within us, below the memory-mirror, a fury of destruction, a fury of dissolution, in respect of matter. There is no human self-knowledge which does not point with every possible emphasis towards this inner human fact.

For this reason, whoever has had to learn of the presence of this centre of destruction in the inner being of man must take an interest in the development of the spirit. With all intensity he must be able to say to himself: Spirit must exist, and for the sake of the maintenance of the spirit matter may be extinguished.

It is only after one has spoken to mankind for many years of the interests connected with spiritual scientific investigation that one can draw attention to what actually exists within man. But to-day we must do so, for otherwise man would consider himself to be something different from what he really is within Western civilisation. Enclosed within him he has a fiery centre of destruction, and in truth the forces of decline can be transformed into forces of ascent only if he becomes conscious of this fact.

What would happen if men should not be led by Spiritual Science to this awareness? In the developments of our time we can see already what would happen. This centre which is isolated in man, and should work only within him, at the one single spot within, where matter is thrown back into chaos, now breaks out and penetrates into human instincts. That is what will happen to Western civilisation; yes, and to the civilisation of the whole Earth. This is evidenced by all the destructive forces appearing to-day—in the East of Europe, for instance. It is a fury of destruction thrust out of the inner being of man into the outer world; and in the future man will be able to find his bearings in regard to what thus penetrates into his instincts only when a true knowledge of the human being once again prevails, when we become aware once more of this human centre of destruction within—a centre, however, which must be there for the sake of the development of human thought. For this strength of thought that man needs in order that he may have a world-conception in keeping with our time—this strength of thought, which must be there in front of the memory-mirror, brings about the continuation of thought into the etheric body. And the etheric body thus permeated by thought works destructively upon the physical body. This centre of destruction within modern Western man is a fact, and knowledge merely draws attention to it. If the centre of destruction is there without any awareness of it, this is much worse than if man takes full cognisance of it, and from this conscious standpoint enters into the development of modern civilisation.

It was fear that seized upon the pupils of these Mystery colonies when they first heard of these secrets. This fear they learnt to know thoroughly. They became thoroughly acquainted with the feeling that a penetration into man's innermost being—not frivolously in the sense of a nebulous mysticism but undertaken in all sincerity—must arouse fear. And this fear felt by the ancient Mystery pupils of the West was overcome only by disclosing to them the whole weight of the facts. Then they were able to conquer by consciousness what arose in them as fear.

When the age of intellectualism set in, this same fear became unconscious, and as unconscious fear it still exists. Under all manner of masks it works into outer life. It belongs, however, to our time to penetrate into man's inner being. “Know thyself” has become a rightful demand. It was by a deliberate calling forth of fear, followed by an overcoming of it, that the Mystery pupils were directed to self-knowledge in the true way.

The age of intellectualism dulled the sight of what lay in man's inner being, but it was unable to do away with the fear. Thus it came about that man was and still is influenced by this unconscious fear to the degree of saying, “There is nothing at all in the human being that transcends birth and death.” He is afraid of penetrating deeper than this life of memory, this ordinary life of thought which maintains its course, after all, only between birth and death. He is afraid to look down into that which is eternal in the human soul, and from out of this fear he postulates the doctrine that there is nothing at all outside this life between birth and death. Modern materialism has arisen out of fear, without men having the slightest idea of this. The modern materialistic world-conception is a product of fear and anxiety (Angst).

So this fear lives on in the outer actions of men, in the social structure, in the course of history since the middle of the 15th century, and especially in the 19th century materialistic world-conception. Why did these men become materialists—why would they admit only the external, that which is given in material existence? Because they feared to descend into the depths of man.

This is what the ancient Oriental sage would have wished to express from out of his knowledge by saying: “You modern Westerners live entirely steeped in fear. You found your social order upon fear; you create your arts out of fear; your materialistic world-conception has been born from fear. You and the successors of those who in my time founded the ancient Oriental world-conception, although they have come into decadence now—you and these men of Asia will never understand one another, because after all with the Asiatic people everything sprang ultimately from love; with you everything originates in fear mixed with hate.”

These are strong words indeed, but I prefer to try to place the facts before you as an utterance from the lips of an Oriental sage. It will perhaps be believed that he could speak in such a manner if he came back, whereas a modern man might be considered mad if he put it all so radically! But from such a radical characterisation of things we can learn what we really must learn to-day for the healthy progress of civilisation. Mankind will have to know again that intelligent thinking, which is the highest attainment of modern times, could not have come into existence if the life of ideas did not arise from a centre of destruction. And this centre must be reckoned with, so that it may be kept safely within and not pass over into our outer instincts and thence turn into a social impulse.

One can really penetrate deeply into the connections of modern life by looking at things in this way. Thus the realm that manifests as a centre of destruction lies within, beyond the memory-mirror. But the life of modern man takes its course between the memory-mirror and the outer sense-perceptions. Just as little as man, when he looks into his inner being, is able to see beyond the memory-mirror, so far is he from being able to pierce through all that is spread out before him as sense-perceptions; he cannot see beyond it. He adds to it a material, atomistic world, which is indeed a fantastic world, because he cannot penetrate through the sense-images.

But man is no stranger to this world beyond the outer sense-images. Every night between falling asleep and awakening he enters this world. When you sleep, you dwell within this world. What you experience there beyond the sense-images is not the atomistic world conjectured by the visionaries of natural science. What lies beyond the sphere of the senses was in fact experienced by the ancient Oriental sage in his Mysteries. It can be experienced only when one has devotion for the world, when one has the desire and the urge to surrender oneself entirely to the world. Love must permeate the act of cognition if one desires to penetrate beyond the sense-perceptions. And it was this love that prevailed especially in the ancient oriental civilisation.

Why must one have this devotion? Because if one sought to pierce beyond the sense-perceptions with one's ordinary human Ego, one might be harmed. The Ego, as experienced in ordinary life, must be given up, if one wants to penetrate beyond the sense-perceptions. How does this Ego originate? It is brought into existence by man's capacity to plunge into the chaos of destruction. This Ego must be tempered and hardened in that realm which lies within man as a centre of destruction. And with this Ego one cannot live on the far side of the outer sense-world.

Let us picture to ourselves the centre of destruction in man's inner being. It extends over the whole human organism. If it were to spread out over the whole world, what would then live in the world through man? Evil. Evil is nothing else but the chaos thrust outside, the chaos which is necessary in man's inner being. And in this necessary chaos, this necessary centre of evil in man, the human Ego must be forged. This human Egohood cannot live beyond the sphere of the human senses in the outer world. That is why the Ego-consciousness disappears in sleep, and when it figures in dreams it is often as though estranged or weakened.

The Ego which is forged in the centre of evil cannot pass beyond the realm of the sense-perceptions. Hence to the ancient oriental sage it was clear that one can go further only by means of devotion and love, by a surrender of the Ego; and that on penetrating fully into this further region one is no longer in a world of Vana, of weaving in the habitual, but rather in the world of Nirvana, where this habitual existence is dissolved.

This interpretation of Nirvana, of the sublimest surrender of the Ego, as it occurs in sleep and as it existed in fully conscious knowledge for the pupils of the ancient oriental civilisation—it is this Nirvana that would be pointed out to you by such an ancient sage as I placed hypothetically before you. And he would say: “With you, since you had to develop Egohood, everything is founded on fear. With us, who had to suppress Egohood, everything was founded on love. With you, there speaks the Ego that desires to assert itself. With us, Nirvana spoke, while the Ego flowed out into the world in love.”

One can formulate these matters in concepts and they are then preserved in a certain sense, but for humanity at large they live in feelings and moods, permeating human existence. And through such feelings they bring about a living difference to-day between the East and the West. In the West, men have a blood, a lymph, that is saturated by an Egohood tempered in the inner centre of evil. In the East men have a blood, a lymph, in which lives an echo of the longing for Nirvana.

Both in the East and in the West these things escape the crude intellectual concepts of our time. Intellectual understanding draws the blood from the living organism, turns it into a preparation, places it under a microscope, looks at it and then forms ideas about it. The ideas thus arrived at are infinitely crude even from the point of view of ordinary experience. That is all one can say about it. Do you think that this method touches the subtly graded differences of the people who sit here next to one another? The microscope, of course, gives only crude ideas about the blood, the lymph. Subtle shades of difference are to be found even among people who have come from the same milieu. But these shades of difference naturally exist much more emphatically between the men of the East and those of the West, although only a crude idea of them can be had by modern thinking.

All this comes to expression in the bodies of the men from Asia, Europe and America, and in their relation to one another in outer social life. With the crude understanding that has been applied in the last few centuries to the investigation of external nature we shall not be able to tackle the demands of modern social life; above all we shall not be able to reach an adjustment between East and West. But this adjustment must be found.

In the late autumn of this year (1921) people will be going to the Washington Conference, and discussions will take place there about matters which were summed up by General Smuts, the Minister of Africa, with his instinctive genius. The evolution of modern humanity, he said, is characterised by the fact that the seed-ground for cultural activities, which has hitherto been in the regions bordering the North Sea and the Atlantic Ocean, is now moving to the Pacific. The culture of the countries situated round the North Sea has gradually spread throughout the West and will become a world culture. The centre of gravity of this world culture will be transferred from the North Sea to the Pacific.

Mankind stands face to face with this change. But men still talk in such a way that their speech savours of the old crude ideas and nothing essential is reached—although it must be reached if we are really to go ahead. The signs of the times stand with menacing significance before us and their message is: Until now only a limited trust has been needed between men, who in fact were all secretly afraid of one another. Their fear was masked under all sorts of other feelings. But now we need an attitude of soul that will be able to embrace a world civilisation. We need a confidence which will be able to bring into balance the relationship between East and West. Here a significant and necessary perspective opens out. The assumption to-day is that economic problems can be handled quite on their own account—the future position of Japan in the Pacific, or how all the trading peoples on earth may have free access to the Chinese market, and so on. But these problems will not be settled at any conference until men become aware that all economic activities and relations presuppose the trust of one man in another. In future this trust will be attained only in a spiritual way. Outer civilisation will be in need of spiritual deepening.

This lecture is the first of eleven lectures in the lecture series entitled, Anthroposophy as Cosmosophy Volume I. It is also known as, The Center of Man's Being, part 1, and Evil and the Power of Thought.

Were an Oriental sage of ancient times, initiated in the Mysteries of the East (we must go back to very ancient times of Oriental civilisation, in order to contemplate what I wish to say), to turn his gaze on present-day Western civilisation, he would perhaps say to those belonging to this Western civilisation: To say the truth, you live entirely immersed in fear, fear rules your whole soul-constitution. In the most important moments of life fear permeates all you do—all you feel, too, and its results; as fear is closely related with hatred, hatred plays an important part in your whole civilisation.

Do not misunderstand me. I mean: were a wise man of the ancient civilisation of the East to stand amongst Western people with the same degree of culture and the same soul-constitution he used to possess in his time, then he would speak in this way and would perhaps give people to understand that indeed in his time and in his country, civilisation was built up on completely different foundations. Probably he would say: In my days, fear really played no part in the life of civilisation. In my days, when a world-conception had to be brought into the world, so that deeds and social life may spring out of it, the chief part was played by a joyful kind of pleasure, able to transform itself into devoted surrender to the world, into love.

This is what he would feel, and from his point of view he would show us the most important component parts, the most important impulses of present-day civilisation. And were we able to listen to him in the right way, then we would acquire thereby a great deal of what we really need in order to find the point from which we must start.

After all, a reminiscence of the ancient civilisation is still to be found in Asia, although strong European influences have entered its religious, aesthetic, scientific and social life. This old civilisation is decadent and when the wise man of the ancient East declares that love was the fundamental force of the ancient civilisation of the East, we must indeed say: In the present time, little of it can be seen directly. But he who is able to see, can positively discern this influence of an original element of pleasure, joy, love of the world and towards the world, even in the manifestations of decadence to be found in Asiatic culture.

In ancient times, the East contained little of what was demanded of man later on, when the word resounded, appearing in its most radical form in the Greek saying: Know thyself. This “Know thyself” entered man's historical life only with the appearance of the earlier stage of Greek culture. This kind of human knowledge did not as yet pervade the encompassing, enlightened world-conception of the ancient East, for it really did not turn its eye towards man's inner being. In this connection man is dependent on the circumstances ruling in the world around him. The ancient Oriental culture was founded under another influence of the Sun's light on the earth, under another influence of the earth's condition, than those appearing in the later civilisation of by what surrounded him as world, and he felt particularly induced to devote himself to the world with all his inner being. What weaved in this old Oriental wisdom and in the conception of the world arising out of this old Oriental wisdom, was knowledge of the world. Even the Mysteries—you can gather it from all that has been said to you in this connection for quite a number of years—and that which lived in the Mysteries of the ancient East, did not contain a real following of the demand: “Know thyself!” “Turn your gaze into the world, try to approach what lies hidden in the depths of the world's manifestations,” this could be taken as a demand of the ancient Eastern civilisation. But when Asiatic culture began to spread more toward the West, and Mystery colonies were founded in Egypt and Northern Africa, the teachers and disciples of the Mysteries were compelled to turn their gaze toward man s inner being. Particularly when the colonies of the Mysteries extended still farther West—there was a special site in ancient Ireland—the teachers and disciples of the Mysteries who came over from the East had to face the necessity of man's knowledge of self, of a real inner contemplation of man, because of the geographical conditions of the West, and consequently, the completely different elementary formation of the Western world. What these disciples of the Mysteries had already acquired in Asia in the shape of outer knowledge of the world, and knowledge concerning spiritual facts and beings lying at the foundation of the outer world, this enabled them now to penetrate deeply into what is really contained within man.

It would have been impossible to observe it over there, in Asia. The gaze turned toward man s interior would have become, so to say, lifeless. But what was brought into the Mystery colonies of the West as an acquisition gained by contemplating the world outside, now made it possible to look into man's interior. Indeed, one might say that at first only the strongest souls could bear what could be seen in man's inner being. Man's inner being rose into the consciousness of mankind in these Mystery colonies of Eastern origin founded in Western countries. A word addressed to the disciples by teachers of the Mysteries who already possessed this look into man's interior can really show what an impression this self-knowledge of manmade on these Mystery teachers; the word I mean is often quoted. But only in the earlier Mystery-colonies of Egypt, North-Africa and Ireland it was uttered for the disciple's preparation, and the initiate's attention in general, in respect of the experiences of man s inner being. The word which was then uttered was this one: No one who is not initiated in the holy Mysteries should gam knowledge of the secrets of man's inner being; it is not allowed to speak of such secrets before a non-initiate; for sinful are the lips that utter these secrets and sinful the ear that hears these secrets.

This word has often been uttered from out [of] an inner experience, from out that which a human being, prepared by the wisdom of the East, could experience when he advanced to a knowledge of man through the earthly conditions prevailing in the West. This word has been preserved traditionally; to-day, however, it is in constant use, but misunderstood, in its innermost essence, in secret orders and in secret societies of the West, that have really quite an influence in the world outside. But it is no longer spoken with the required earnestness, because people no longer know what they are saying when they utter these words. But even at present it does indeed happen that this word is taken as a motto in the secret orders of the West: Secrets exist concerning man's inner being; they must only be revealed in secret societies, for sinful are the lips that utter them and sinful the ear that hears them.

It must be said that in the course of time, many people (not those of Central Europe, but those of Western countries) learnt a great deal within their secret societies of what had been preserved traditionally from the investigations of an ancient wisdom. This knowledge is taken up without being understood at all, and to a great extent, enters into human actions as an impulse. It is indeed so, that during the last centuries, already since the middle of the 15th century, man's constitution rendered it impossible for him to see these things in their original form; he could only conceive them intellectually. It was possible to have an idea of them, but not to experience them. Single individuals only had premonitions. But these premonitions led many a human being into the sphere of the experiences that count most of all. Such people have at times taken up the strangest attitude towards life, for instance, Lord Bulwer, the author of Zanoni. We can understand him in his later years only if we know that he first acquired a traditional self-knowledge of man, but owing to his particular individual constitution, he was already able to penetrate into certain mysteries. This made him go further away from what is natural in life. In his case it is possible to see what an attitude toward life is assumed by a man who assimilates this differently-organised spiritual world, not only in thoughts, but in the whole attitude of his soul, in his inner experience. Then, many a thing must be judged differently, but not in the usual narrow-minded way. Of course, it is awful that Bulwer went about speaking with a certain emphasis of his inner experiences, accompanied by a younger female being, with a harp-like instrument on which she played in the intervals between his sentences. He appeared here and there at parties where he had often appeared quite formally and properly, sat down in his somewhat strange attire and before him sat the “harp-girl.” He said a few sentences, then the girl played, he continued talking and then the girl played again. Thus, in a higher sense, he brought something frivolous into this narrow-minded world, this narrowmindedness into which people sank more and more, especially since the middle of the 15th century.

People do not realize the degree of narrow-mindedness they have reached, and will know less and less about it, because it is becoming natural. Only ones “behaviour is looked upon as sensible. But there is a connection in the things in life, and modern dryness and sleepiness, the attitude of people toward each other, these belong to the intellectual evolution that arose in the last centuries. There is a connection in such things. A man like Bulwer does not fit into this evolution; it is quite possible of course to imagine elderly people going about the world, accompanied by younger people playing pleasant music. But the difference between the two soul-constitutions must only be seen in the right light, then also this will appear in its right light. In Bulwer something shone forth that he could not have acquired directly in our modern intellectual age, but only traditionally. We must, however, learn again what man's knowledge of self used to be in the Mystery-colonies I have mentioned.

The every-day man of the present age sees the world around him through the outer physical sense-impressions. He combines what he perceives, with his understanding. He also sees into his own self. This is really the world looked over by man, out of which his actions proceed. The sense-impressions he receives from outside, what he evolves out of these sense-impressions in the shape of representations, and that part of the representations transformed by impulses of feeling and impulses of will and directed towards man's inner being, then ray back again into consciousness as memories. This is what constitutes the soul s contents, the contents of the life in which man lives in the present time and out of which his actions proceed. Present-day man will at the most ask with a false kind of mysticism what is really contained in his inner being and what self-knowledge reveals. In bringing forward such a question he wants to find an answer through his usual consciousness. But out of this usual consciousness nothing else except outer sense-impressions, transformed by feeling and will, can arise. Only reflections, mirrored images of outer life, can be found by looking into man's inner being with the usual consciousness, and even when the impressions from outside have been transformed by feeling and will, man nevertheless does not know how feeling and will really work. Because the outer impressions have been transformed, man often takes what he sees within him as a special message from a divine world, an eternal world and not as the mirrored image of the outer world. But it is not so. What appears to a normal consciousness as self-knowledge, is only the transformed world outside reflecting itself into his consciousness from his inner being. If man really wants to look within himself, then—I have often used this image before—he would have to break this inner mirror. We look at the world outside. We have the outer sense impressions and connect them with thoughts. These thoughts then get reflected from within. By looking inside us, we only come as far as this inner mirror. We see what this mirror reflects in the form of memory. Just as we cannot look behind a mirror without breaking it, so we cannot look into man s inner being. The preparation given be the old wisdom of the East to the teachers and disciples of the Mystery-colonies that came over to the West, enabled them to see clearly behind memory into man's inner being. What they saw there, caused them to speak the words that were really meant to explain how well prepared one had to be, especially in those ancient times, before looking into man's inner being. What can be seen within man?

There we can see how something pertaining to the force of thought and perception which develops in front of the memory-mirror, penetrates under this memory-mirror. Thoughts penetrate below this memory-mirror and exercise an action on man's etheric body, in that part of man's etheric body which lies at the foundation of growth, and also at the foundation of the origin of will-forces'. When we look out into the sunlit space and survey all that comes to us through sense-impressions, something shines in our inner being, changing, it is true, into memory-thoughts on the one hand, but nevertheless oozes through the memory-mirror which pervades us just as the processes of nutrition, growth, etc. pervade us. The thought-forces first permeate the etheric body, this now exercises quite a particular action on the physical body. A complete change of the material being existing in man's physical body takes place in the physical body. Matter nowhere undergoes a complete destruction in the world outside. For this reason, the newer philosophy and natural sciences speak of the conservation of matter. But this law of the conservation of matter only applies to the outer world. Within man, matter is completely changed back into nothingness. Matter is completely destroyed in its essence. Our human, nature is based on this very fact: that we are able to throw back matter into chaos, destroying it completely deeper down than where I memory is mirrored.

This is what the disciple of the Mysteries who was led from the East into the Mystery-colonies of Ireland, and of the West in general, had to learn: within you, beneath your capacity of memory, you have something in you as man, that aims at destruction; if it would not be there, then you would not have been able to evolve your thinking. For your thoughts must develop through the forces of thought which permeate the etheric body. But an etheric body permeated with the forces of thought, has such an action on the physical body that matter is thrown back into chaos and destroyed.

When man therefore sets out in this frame of mind to investigate man's inner being, he will first come as far as memory, then he will enter a region where the human being wants to destroy, to annihilate what is there. Beneath our memory-mirror each one of use possesses the mama of destruction, of dissolution as far as matter is concerned, in order that man may develop his thoughtful Ego. There is no human self-knowledge that does not point out most earnestly this human fact.

Therefore, he that is to see this centre of destruction in man must take an interest in spiritual development. He must be able to say with the greatest earnestness: the spirit must subsist and for the sake of the spirit's existence, it is permissible that matter should be annihilated. Only when mankind will have heard for years about the things pertaining to spiritual-scientific investigations, it will be possible to show what is to be found in man. But it must be pointed out already to-day, for without this knowledge man will have illusions concerning himself, and concerning what he really is within the civilisation of the West. Within the world's evolution, man is the enveloping frame of a centre of destruction, and the downward forces can only be changed into ascending forces if man will realize that he envelops a destructive centre.

What would happen if man were not led to this state of consciousness through spiritual science? Well, already in the evolution of the present times we can see what would happen. What is to be found, as it were, isolated and separated from man, and should only exercise its action in man, play only this one part in man of throwing matter back into chaos, this instead comes out of the isolation and enters man's outer instincts. This will take place in genera! in the civilisation of the West and of the earth. It can be seen in everything appearing to-day as destructive forces, for instance in Eastern Europe. This is destructiveness thrown out from within and man will only be able to face the future in the right way, in connection with what goes on in him instinctively, if a real knowledge of man will again be there, if man will again be shown this centre of destruction inside him, which must however be there for the sake of the development of human thought. This very force of thinking man must possess in order to acquire the world-conception needed in the present age, this force of thinking which must exist in front of the memory-mirror, effects the continuation of thinking into the etheric body. The etheric body permeated with thought works destructively on the physical body. This centre of destruction exists in the modern man of the West; knowledge points it out. It is far worse, however, when this centre exists and man is unable to reach it with his consciousness, than when man acquires a fully conscious knowledge of this destructive centre and proceeds from this point of view into the modern evolution of civilisation.

Fear was the first thing that befell the disciples when they heard of these secrets in the Mystery-colonies. They learnt to know it thoroughly. They thoroughly learnt to know the feeling that fear arises when they looked into man's inner being, not dishonestly, in a hazy kind of mysticism, but honestly. The disciples of the Mysteries of the West were only able to overcome this fear because they were shown the full weight of the facts. Then they were able to conquer consciously what had to arise in the shape of fear.

Then, when the intellectual age appeared, this fear became an unconscious feeling and continues working as an unconscious fear. It exercises an action on life outside, hidden under all kinds of aspects. But it is in conformity with the present age to look into man's inner being. “Know thyself”, becomes a justified demand. Through the fear that was conjured up, and then through the overcoming of this fear, the disciples of the Mysteries were led to self-knowledge in the right way. The intellectual age dimmed the look for what was contained in man's inner being, but it was unable to drive away fear. Thus it came about that man stood and stands under the influence of this unconscious fear and reached the point of saying: There is nothing in man beyond birth and death. Man is afraid to look below the life of memories, the usual life of thoughts, which legitimately exists only between birth and death. He is afraid to look into what is really eternal in the human soul and on this fear, he establishes the teaching that there is nothing beyond this life between birth and death. Modern materialism has sprung out of fear and has not the slightest idea that it is so. This modern material world-conception is a product of fear.

Thus fear lives in the outer actions of human beings, in the social configuration and in the historical process ever since the middle of the 15th century; it lives especially in the materialistic world-conception of the 19th century. Why did human beings become materialistic, i.e. why did they only take into consideration the outer aspect in material existence? Because they were afraid to descend into the depths of man.

This is what the ancient sage of the East wished to express in the words: You modern people of the West live entirely in fear. You found your social organisations on fear, follow your artistic pursuits out of fear, and your materialistic world-conception is born out of fear. You and the successors of those who founded the old Oriental world-conception during my time, though they have fallen into decadence—you and these people of Asia will never understand each other, for in the people of Asia everything is born out of love, whereas in your case everything springs out of fear which is related with hatred.

Of course, this may sound drastic, but I am trying to bring it before you by making an old Oriental sage say it. Perhaps it will not appear too incredible if he were to speak like that supposing he were to arise again, whereas a present-day man would be looked upon as a fool were he to bring forward such things so drastically. But the drastic character of these things can show us what we have to learn to day for the sake of civilisation's healthy progress. Mankind must get to know again that, what constitutes the highest achievement of more recent times, namely intellectual thought, could not be there at all, unless the life of thought rises from within, out of a destructive centre which must be recognised in order to keep it in its place, inside, and prevent it extending to the outer instinct, and entering social impulses.

By looking over such things, it is possible to look deeply into the connections of life during more recent times. The world appearing as such a destructive centre, is to be found within us, beneath the mirror of memory. But the life of present-day man takes its course between that which the memory-mirror offers and the outer sense-perception. He adds to it a material atomistic world, which is a phantastic world because he cannot break through the representations gained through the senses.

But man is no stranger to the world lying beyond the outer representations gained through the senses. Every night, between falling asleep and waking up, he penetrates into this world. When you sleep, you are within this world. What you experience then, lies beyond the representations gained through the senses and is not the atomistic world set up by the dreamers of natural sciences. What the old Oriental sage experienced in his Mysteries, was the world lying beyond the sphere of the senses. It is only possible to experience it through devoted surrender to the world, when we are seized by the impulse of giving ourselves up completely to the world. Love must be active in knowledge if we wish to penetrate behind the sense-impressions. Especially the old civilisation of the East possessed this love in their knowledge.

Why must this resignation be acquired? Because, if we wish to get beyond the sense-world with our usual human Ego, we would suffer damage. We must give up our usual Ego if we want to enter this world beyond the senses. How does the Ego arise? Through the human being diving down into a chaos of destruction,—this is how the Ego is formed. This Ego must be steeled and hardened in that world existing within man as the world of a destructive centre. With this Ego it is not possible to live beyond the sphere of the outer sense-world.

Let us imagine the centre of destruction in man. It spreads over the whole human organism. What I am describing, is to be understood intensively, not extensively; but I will draw it schematically.¹ Here is the centre of destruction and here is the human frame. If that which is inside, were to spread over the whole world, what would then live in the world through man? Evil! Evil is nothing but the necessary chaos existing inside man, which has been thrown out. The human Self, the human Ego, must be hardened in this chaos, in what must exist in man and must remain in him as a centre of evil. This human Ego cannot live beyond the human sense-sphere in the outer world. Hence Ego-consciousness disappears in sleep and when it appears in dreams, its appearance is often a strange and a weak one towards its own self. The Ego which really undergoes a hardening process in the centre of Evil existing within man, cannot go beyond the sphere of the sense manifestations. Hence, the old sages of the East were of the opinion that only through resignation, only through love, it was possible to enter the supersensible sphere, only by giving up the Ego—and that on entering this world completely, one does not live in a world of Vana, one does not live in the woof of what is habitual, but in a world where this usual existence has been blown away, where there is Nirvana. This conception of Nirvana, the utmost resignation of the Ego, as in sleep, which existed as a fully-conscious knowledge in the disciples of the ancient civilisation of the East, this is what an old Oriental sage would point out, such a sage as I have placed hypothetically before your souls. He would say: With you, everything is grounded in fear, because you had to evolve the Ego. With us, everything was grounded in love, because we had to suppress the Ego. With you, an Ego desirous of asserting itself, speaks. With us, Nirvana spoke in the Ego's loving outpouring into the whole world.

These things can be grasped in thought and remain to a certain extent preserved there, but in the world of mankind they live as sensations, as fluctuating feelings and permeate human life. In such feelings and sentiments, they constitute what lives to-day on the one hand in the East, and on the other hand in the West. In the West, people have a kind of blood, a kind of lymph-fluid which is saturated with the Ego, hardened in the inner centre of Evil. In the East the human beings have a kind of blood, a lymph, containing the echo of the Nirvana-longing. In the present-day such things do not enter into the consciousness of the people of the East and of the West, owing to the uncouth way in which people think, for intellectual thought has something very uncouth. Intellectual thought somehow tries to bleed the human organism, to convert it into a microscopic slide and observe it under the microscope in order to form thoughts about it. The thoughts thus obtained, are terribly uncouth, even from an everyday aspect of experiencing things. This is what can at all be said in this connection: Do you think that it is able to grasp the finely-shaded differences to be found in the human beings that are for instance seated here next to each other? The microscope of course only gives unpolished, uncouth concepts of the blood and lymph. But finely-shaded differences even exist in people who come out of the same surroundings and conditions. But these shadings exist most intensively in human beings of the East and of the West; the intellect of course, can only grasp them quite bluntly and coarsely.

This is what takes place in the bodies of the Asiatic, European and American people and rules their reciprocal attitude in social life outside. The coarse, uncouth understanding employed in the last century for acquiring knowledge on nature outside, will not suffice to tackle the demands of a more recent social life and especially the adjustment between East and West will not be found. But this adjustment must be found.

Towards the end of the autumn people will be streaming to the Washington Conference where the statement made from out an instinctive genius by General Smuts, England's Minister for Africa will be discussed. He said that mankind's modern evolution is characterised by the fact that the starting point of civilisation's interests, which used to be in the Northern Sea up to now, will be transferred to the Pacific Ocean. A world culture is arising out of the civilisation of the countries lying around the Northern Sea, but the centre of gravity of this world-culture will be transferred from the North-Sea to the Pacific Ocean.

Mankind is facing this change. But people still talk to-day in such a way that what they say proceeds from the old coarse kind of thinking, so that nothing real and essential is reached; yet it must be reached, if we want to proceed. The signs of the times stand menacingly and significantly before us and tell us: So far, a limited trust and confidence sufficed in the intercourse of human beings that were really all of them afraid of each other in secret. Except, that this fear hid under the cloak of all kinds of other feelings. But now we require a soul-attitude able to encompass a world-culture. We need faith and trust of such a kind, that through them East and West will be balanced. Important points of view open out, which are just those we need. People to-day think that it is only meet and right to deal with economic questions—which position Japan will have in the Pacific Ocean, ways and means of organizing China in order that all the other nations on earth engaged in trade may find an open doorway, etc.

But these questions will not be settled in any world conference until man will have acquired consciousness of the fact that faith from one man to the other is a part and being of economics. This faith and trust will in future be gained only in a spiritual way. The civilisation in the world outside will need a spiritual deepening. To-day I only wished to show you from another side what I have often tried to assert here in this direction.

• 1. The schematic drawing can unfortunately not be reproduced.

To broaden the subject matter I have been presenting, let us start by looking back to a period of human evolution when the gaining of insight, as we know it today, was entirely different in character. We have spoken of this before, but a new light may be thrown on things that are already familiar because of the things that have been said in recent lectures.

Human perceptiveness has a completely different character today from the way it was in ancient Greek and Roman times. And the knowledge held in the Orient and in Africa before those times was of a completely different kind again than the insights that were so magnificently presented by the Greeks, made more abstract by the Romans and have in our day become more and more materialistic. At about the beginning of the 8th century BC the nature of human understanding became what essentially it still is today, though with modifications. Until now, we have more or less characterized the earlier way that went before it by saying: It was a kind of instinctive perception. Insight lived not in concepts but in images; these were not entirely like the dream images we see, yet they did not have the clear definition when they lived in human souls which they have in the modern world of concepts, but took more the form of images that passed through the conscious mind.

The contents were also different, relating more to the worlds in which human beings had their origin and in which they still lived, having separated only a little from them. During Saturn, Sun and Moon evolution, the human being was still wholly part of the rest of the world. And during earlier stages of Earth evolution, too, the human individual was not yet separate from the general content of the world but felt part of it. When people let go of the intellectual approach, where we use our brain to learn things, and do more or less as is done in certain oriental schools, where breathing processes are used to gain a kind of insight, a situation is created where the clean separation between self and world has disappeared. When people do yoga exercises, which belong to the past but can still be found today, they feel their individual nature to be reduced and subdued, so that they are like a breath in the world.

The nature of perceptiveness was like that in those earlier times, though people were also able to interpret their own inner physical body, in the way I spoke of yesterday, by using their image-based perception. Yesterday we considered how human beings take in the world around them today and retain it in ideas. This becomes an inner life out of which individuals are able to create an image of their world as it has been from birth to the present moment. The organs we have inside us—brain, lungs, liver—are content of the whole world. We can recall something we have experienced from memory and interpret its meaning, so that it lives in us as an idea. And in our internal organs we have the whole world inside us. Ancient wisdom consisted in interpreting the individual organs by relating them to the content of the whole world.

Essentially, the older kind of human understanding which existed until the 9th century BC was such that people gained insight into the content of the world by interpreting the internal physical and etheric nature of the human being. Of course, their view of those internal organs was different from that held by modern anatomists and physiologists. Every individual internal organ related to something in the outside world, yet the organ itself was experienced from inside. Thus the structure of the brain was seen in tremendous images and these in turn were related to the whole sphere of heaven, and people with this ancient way of understanding were able to gain an idea of the whole sphere of heaven, based on indications as to the structure of the brain gained through atavistic perception in images.

Essentially all the ancient wisdom about the world has come from such interpretations of the inner human being. It is not really possible, however, to say that the knowledge and understanding of those times was truly human by nature. True human understanding, which of course is not at all the dry, purely intellectual knowledge people often think it to be, is, after all, unthinkable without intelligence. The wisdom of old, however, was entirely without intelligence produced by human beings, and we cannot really call it “human” understanding. Human beings merely had part in the understanding which other entities had inside them. These were spirits belonging to the hierarchy of the Angels. An Angel would ensoul a human being and the old form of wisdom was really that of the Angel. The human individual merely had part in it by looking into the inner life of the Angel, as it were. This is also why people who had that ancient wisdom were rather vague as to how they got it. They simply said to themselves that it was something which was given to them, for it was the Angel who created insight in them; as they were unable to do this themselves.

Those were not the normal angelic spirits who accompany human beings through several lives on earth. They had luciferic character, for their disposition had remained at the earlier, moon level of development. Thus we are able to say that the ancient wisdom arose when spirits who should have gone through their normal human stage of development on the ancient moon let their soul powers enter into and ensoul human beings, and people would have part in the Angel’s experiences inside them, gaining an extraordinarily sublime insight in this way. The wisdom given to the angelic beings during the moon evolution was at a high level of perfection, but it was not really something which people could put to any real use on earth. People acted more or less out of instinct on earth, we might say they acted like a higher kind of animal. And into this creature shone the sublime wisdom which began to fade away towards the 8th century BC.

This wisdom—definitely luciferic the way it is presented above—really related only to anything that showed the human being to be a citizen of other worlds. With regard to their perceptions, therefore, human beings had not yet really come to earth. They felt themselves to be in higher spheres in their wisdom, and their actions on earth were instinctive.

There followed the development that goes hand in hand with the intellectual or mind soul. Human beings began to let the mind be active in them and evolve concepts. Greek civilization still had the angelic wisdom of earlier times but worked it through with human concepts. Plato’s⁴ wisdom makes such an impression on us because he was subjectively evolving concepts and ideas, but the old instinctive wisdom still shone into the process. His writings therefore are a marvellous combination of the highest wisdom and a way of thinking that was human and individual. Considering Plato’s mind and spirit it would be impossible to imagine him writing his philosophical works in a form other than that of dialogues, for the simple reason that he was definitely aware of a wisdom that had only been an indefinite feeling to earlier people. They would say: The wisdom simply exists; it comes to me and radiates into me. Plato found himself in a form of dialogue with the entity that brought wisdom into him. Experiencing this wisdom in dialogue he also preferred to express it through dialogue.

Soon, however, conceptual thinking became more prevalent. Aristotle⁵ already presented his knowledge in a complex of theories.

As the fourth post-Atlantean age progressed, a civilizatory element gained influence that may be described as follows: People felt that an ancient wisdom had filled human souls in times past. They felt that superhuman entities had come down and brought this wisdom to humanity. But they were also aware that this wisdom was becoming more abstract. They could not longer grasp it; it eluded them.

Roman civilization is characterized by a mind that made everything abstract. The Romans evolved a dry, abstract way of thinking that did not perceive in images and wanted to live only in the forms of the mind. With the Greeks we still feel that the figures of their gods, that is, the elemental principles in the world of nature, had an inner life. The Roman gods were stiff, abstract concepts. Logic gained the upper hand over the imaginative thinking that had still been widespread in ancient Greece. Anything the Romans still had by way of imagination actually came from Greece. The Romans introduced the prosaic, logical thinking that was later to give the Latin language the logical quality that was to govern civilization for ages to come.

One thing continued on, however—in a more living way through Greek culture and a slightly more dead way through Roman culture, into the Christian era and right into the Middle Ages—and that was the tradition of the ancient wisdom. This has persisted more than people are inclined to think today. The world that presented itself to the senses could not be immediately grasped with the mind, but people sought to grasp the traditional element in this way. The result was that an element which before had been luciferic, inwardly enlivening, gained an ahrimanic character that was also outwardly apparent, as a mask. In reality this is a luciferic element which continues by tradition. Romanism continued through the centuries; a strong Germanic element came into it, but the tradition survived and it was essentially luciferic. Its original character was lost because it streamed down into the realm of thought and became formulated in thoughts. We may say that in the Latin language, a luciferic element lives on in an ahrimanic way.

This luciferic element was still very much alive in Greek art. It then became more or less rigid and it is interesting to see how it extended into theology, which had to do with other worlds, yet had no real access to those worlds; all it had was the tradition. A spiritual stream that was essentially luciferic thus brought the ancient perception of other worlds into theology.

The Christian faith also got caught up in the meshes of this theology; it became theology. The language of Rome was made logical, the Christian faith theological. The true life of Christianity was submerged in a luciferic element that bore an ahrimanic mask. The personal and individual element was always there, but it was more instinctive. It was not able to unite fully with the element which came from above. It is particularly interesting to observe this when it was at its most striking, during the Renaissance. There we see a highly developed theology with concepts and ideas of other worlds but no perception. Everything took the form of tradition during the Renaissance. Romanism had preserved the original, ancient wisdom in a theology that had brought it down into the realm of ideas, where it lived on as a luciferic element. Those theologizing elements are still marvellously apparent in Raphael’s wall paintings in Rome, the Disputa, for instance.⁶ Profound wisdom, more or less living on in words, no longer offering perception, but holding true wisdom for those who are able to connect it with perception. We also admire the theology in Dante’s Divine Comedy,⁷ though we know that whilst Dante gained some of the old true perception—thanks to his teacher Brunetto Latini,⁸ as I have shown on another occasion⁹—most of the work represents the traditional, theologizing approach with a strong luciferic element in it. We can also see that the entities which brought the ancient wisdom into the theologizing element also brought the essence of Greek art into the art of the Renaissance, a Greek art that originally had soul quality before and had become more rigid, but still came down through tradition. Goethe¹⁰ was therefore able to perceive the resurrection of Greek art in the art of the Renaissance.

It has to be said that there is a powerful luciferic element in the theology and in the art that have come to us from the past. To be artistic, this art must look for elements that belong to other worlds, and it is not able to descend fully to the human level. Where it does so, it seems to us to have made a sudden leap down to the level of instinct. Looking at Renaissance life, we see that people had ideas of heaven—no vision any more—and were able to bring those ideas to life in their art in a truly marvellous way. Beneath this, however, we see Renaissance life deteriorate to the level of instincts. World history presents magnificent but sometimes also horrific scenes where Pope Alexander VI, for instance, or Leo X, are on the one hand great scholars, having ideas of the most sublime aspects of other worlds, yet on the other hand are unable, as Renaissance people, to let their personal life rise to that level, letting it degenerate to the life of instincts. It is a terrible thing to see those individuals develop a kind of higher animal life on the one hand, and spreading above this a heaven that is luciferic by nature, a heaven presented to human minds in a theology that is truly wonderful and at the same time also entirely luciferic.

With this, we are coming to an age when powers other than those older angelic spirits became involved in human evolution.

Humanity is halfway between the world of the angels and that of the animals. In past ages the human form was quite animal-like, but ensouled with the element I have just described. Without a clue as to the reality of this situation, modern geologists and palaeontologists are turning up ancient human remains that show receding foreheads and animal-like human forms and believe this shows that humans are related to animals. This is quite right if one considers only the outer physical form, but the more animal-like those forms become as we go back in time, the more are they ensouled with original wisdom. If all that modern geologists and palaeontologists are able to say about the remains dug up in some parts of Europe a few years ago is that these were human beings with low skulls, receding foreheads, prominent brows and eye-sockets, anyone who knows the true situation has to say: This human being, who may look animal-like today and to palaeontologists who see only the outer appearance may appear to have evolved from apes, was fully ensouled with an ancient, original wisdom. Another spiritual entity had that wisdom in the human being who merely had a share in it. In the past, therefore, human beings held within them a superhuman principle. They grew increasingly towards this as they evolved out of animal-like forms, finally to become a kind of super-animal which included all the different animal forms. This super-animal offered conditions where an ahrimanic entity that was very different from the usual angelic spirits was able to enter. The human being who combines intellectual thinking with an animal-like organization came to the fore at the time when the wisdom of old was fading and becoming tradition. From the 8th century BC, human evolution took a course, slowly at first, but progressively, where a kind of ahrimanic super-animal nature developed from inside which then also entered the human soul from the other side.

The spirit which meets with the luciferic spirit in the human being, as it were, may be said to be another one who sought to deflect human beings from the true path. The luciferic spirits may be said to be spirits of ire in the human soul who do not intend human beings to be glad to be on earth but draw them away from the earth, over and over again, always wanting to draw them up towards the superhuman. They want him to be an angel who does not have anything to do with the lower functions of the physical organism. It angers the luciferic spirits to see people walk the earth on their two feet who are connected to the earth through their lower functions. They want to strip all animal nature away from people. Today, at the present stage of human evolution, for example, they do not want to let individuals come to physical incarnation; they want to keep them up above in the life that passes between death and a new birth.

The ahrimanic spirits, on the other hand, may be called spirits of pain and suffering. They seek to achieve the human form for themselves but are unable to do so. Essentially these ahrimanic spirits suffer terrible pain. It is as if an animal were to feel dimly: You ought to come upright and be a human being—as if it wanted to tear itself apart inwardly. That is the terrible pain experienced by the ahrimanic spirits. It can only be relieved by approaching human beings and taking hold of their minds. This will cool the pain. These spirits therefore get their teeth into the human mind, digging their claws into it, boring themselves into it.¹¹ Ahrimanic nature involves something that is like painfully letting the human mind enter into you. Ahrimanic spirits want to unite with human beings so that they may come to their senses, as it were.

Thus the human being is the battle ground for luciferic and ahrimanic elements. It would be fair to say that the luciferic element is involved in anything to do with the arts and with abstract theology. The ahrimanic element is like something coming up from the world of matter that has gone through the animal world and painfully seeks to achieve human status, taking hold of the human mind; it is repulsed by the part of the human being that is higher than human nature; again and again it is thrown back, though it wishes to take the human mind for itself. Again and again this element wants to enter into human beings and make them go by the intellect alone, preventing them from developing the higher faculties of Imagination and Inspiration, seeking to keep humanity at their level, so as to ease their own pain.

Everything which has developed during the more recent ahrimanic age by way of materialistic science, a science that comes from the burning pain of material existence that is cooled in the human being, is ahrimanic by nature. We see this materialistic science arise as human beings evolve it. When people give their inner life to this science, Ahriman unites with them through it. Lucifer has a hand above all in the sphere of the arts; Ahriman has a hand in the development of mechanics, technology, anything that seeks to take the human intellect away from people and put it into machine tools and also the machinery of government. This alone has made the developments possible which have arisen mainly from the time of the Renaissance onwards. We might say that luciferic activity came to a kind of dead end during the Renaissance and that ahrimanic activity then took over. We can see how everything since then has gone in the direction of mechanization, and a science divorced from the realm of the spirit.

If the industrial technology and materialistic science which has evolved from Renaissance times and is entirely ahrimanic by nature is allowed to spread without there being any understanding of Christ, it will bind human beings to the earth and prevent them from reaching the Jupiter stage. Yet if we bring understanding of Christ, a new life of the spirit, and Imagination, Inspiration and Intuition to what at present is mere discovery of the physical world, we will redeem ahrimanic nature. This redemption can be presented in images, as I have done in many different ways in my Mystery Plays. Humanity will however be overcome by Ahriman unless understanding of Christ, an understanding that is truly of the spirit and free from all theology, is able to develop. Materialistic science and industrial technology would condemn humanity to earthly death, that is, they would craft a completely different world in which human beings live on as a kind of petrified fossils for the edification of ahrimanic spirits, and this will happen unless spiritual understanding of Christ spreads through the mechanization of our age.

We are thus able to say that Lucifer has a hand in all traditional theology, all art that is stiff and mannered, anything by way of renaissance; Ahriman has a hand in all materialistic science divorced from the realm of the spirit and unable to find the spirit in the world of nature, and in all aspects of human activity that are mechanical and without inwardness. The luciferic angelic spirits who have survived till today on the basis of tradition are only interested in keeping people from actually doing anything at all. They want to keep them confined to the inner life. Human beings have become individuals, but these angelic spirits do not want human actions to flow out into life and activity, into a manifestation of human will impulses. They want to keep people in an introspective frame of mind, to look rather than take action, to be mystics and follow the wrong kind of theosophy. They like people to sit musing all day, pursuing a thread through all kinds of riddles of the world and unwilling to apply the things they have in mind to the real world outside. They want detached observation to lead to a science of the outside world. They are good at creating a science like the one of Father Secchi,¹² who was an excellent astrophysicist, being able to make observations using the microscope and telescope and record them, and who also had something that did not relate to this at all, a sublime wisdom greater than the wisdom of this earth and of the human mind that had been given to him by luciferic spirits. The luciferic spirits nurture this wisdom and in doing so tear the human soul and spirit away from earth existence. And however great our materialistic science may be, it comes to nothing, for it has no inner reality of the spirit. This is of no interest to the luciferic spirits.

These spirits also want art to be as lifeless and devoid of spirit as possible, so that no spirit may enter into the forms created. They want nothing but the revival of things that existed in the past. They make people hate any kind of new style that may truly arise out of the present day. They want to reproduce the old styles because they come from a time when things could still be taken from unearthly realms.

On the other hand it is ahrimanic nature not to let a style or anything of a spiritual nature develop but rather to create utterly prosaic, purpose-designed buildings, mechanize everything and let it serve industry, letting people attach no value to hand-made arts and crafts and merely produce models which machines can reproduce in endless numbers. In the same way Ahriman can manifest in an infinite number of examples in many human beings through the mystery of numbers.

The human beings of today are caught in the midst of this battle. They need to realize that anthroposophy enables them to find and perceive the spirit and is therefore the true gift of Christ. Holding on to this they can keep the balance between luciferic and ahrimanic elements and thus find their way. They have to fight the ahrimanic spirit, for otherwise they must fall to the luciferic spirit. It is important, however, to be watchful when they give themselves up to the streams of Ahriman, lest they fall into a world that is entirely mechanized. The luciferic spirits want to prevent human beings from taking action; they want to make them mystics, given up to thought, who will gradually cease to take an interest in life on earth and can in this way be made remote from this life. The ahrimanic spirits want to keep human beings very much to life on earth. They want to mechanize everything, that is, take it down to the level of the mineral world. If they succeeded they would reshape the world to suit themselves and prevent it from reaching the Jupiter stage. On the other hand they do not want to deprive people of the opportunity to act; on the contrary, they want them to be as active as possible, except that it should all be routine and according to programme. Ahriman is a real programme enthusiast. It is he who inspires people to have endless statutes. He is really in his element if he finds a committee busily engaged in setting up statutes: Paragraph one, two and three—in the first place this is to be done, in the second place something else, in the third place one member has those particular rights, and in the fourth place another member is to do one thing or another. Of course, the members will never think of respecting those rights and may well refuse to do what it says in the statutes. That is not the point, however. Once the statutes exist, it is a matter of acting in the spirit of Ahriman, always pointing to paragraph number such and such.

Ahriman wants people to be active, but within the system, with everything firmly laid down in paragraphs. People should really find a list of things to be done on their pillow when they wake up in the morning and carry it all out mechanically, thinking only with their legs, as it were and not their heads. Lucifer wants them to use their heads and pour their hearts into their heads; Ahriman seeks to make people think only with their legs, pour everything into the legs.

People are caught up in the battle. I am trying to give you a picture of something which essentially is already part of our culture. We see people whose idea of perfection is to sit on folded legs like a Buddha figure and introspectively rise to sublime levels, not using their legs at all, but their heads swelling as they enter into mysterious depths. In the Western world we see others who hardly know how to get more quickly from one office to another, from business to business on their legs, so that we get the impression that it is really quite unnecessary for them to carry a head on their shoulders, for essentially their heads are not involved in their doings. Those are the two extremes in our time—solitary figures sitting thinking with eyes closed so that they may not even see what they themselves are doing, and others who actually don’t need eyes, for they have strings that pull their legs, and at the other end of those strings are the different paragraphs, with people pulled along as if they were part of a mechanism.

Occasionally we see modern people rebel against the ahrimanic trend and complain of the bureaucracy, which is of course entirely ahrimanic, against standardization in education, and so on. But as a rule all that happens is that they slide even deeper into the situation from which they want to escape.

The only thing to take us out of it all it to direct the whole of our minds and hearts to the search for the spirit, to an understanding that brings true spirituality to our thinking, with the true spirit taking hold of the whole human being and not merely the head. This will overcome the ahrimanic element and in so doing redeem it. We are not saying anything against ahrimanic nature, nor against all the situations where keeping of records and making of statutes and paragraphs have their rightful place. But the spirit must enter into it all.

We cannot really avoid using the ahrimanic skills in the present age—taking shorthand, for instance, and using a typewriter. These are highly ahrimanic elements in our civilization. But we can also bring the spirit into it, and in this way raise such ahrimanic influences as stenography and typewriting into the sphere of the spirit, redeeming Ahriman in the process. It is only possible to do this if we bring the life of the spirit fully to mind. People who live as materialists today, using stenography and typewriters, get deeply caught up in the ahrimanic element. You see, it is not my purpose to preach reaction against these things; the demonic world that has come on us is not to be given a bad name; but the demons themselves need to be redeemed.

This may certainly also show itself in individual instances. Basically we may say that the ahrimanic elements which have entered into our civilization in more recent times really only pursue their ahrimanic skills because they are inclined that way. The things they write in shorthand or on typewriters might just as well stay unwritten. We usually know all about it and there is no need to put it down on paper. The content does not matter, for only the ahrimanic skill has some significance. Yet it will be good to have the things that are coming up in the science of the spirit laid down exactly, for it is necessary to express ourselves in a careful, accurate way. And in this respect the ahrimanic element will be able to serve the realm of the spirit well.

It will be of special importance that the modern science of the spirit enters fully into the different human sciences and advances them from natural sciences devoid of spirit to a truly consistent science of the spirit, with the individual sciences as chapters in a unified science of the spirit. This will deahrimanize them, and if details are handled in the right way we gradually come into the stream that I had to present to you today, developing it out of the polarity between the luciferic and ahrimanic elements.

Please do not think it is irrelevant to go into detail the way I have done today. It is good to enter into this to some extent, using the kind of images I have used today, with today’s luciferic individual sitting on crossed legs, and ahrimanic people who rush from office to office, a finger in every pie, and who really don’t need to use their heads to keep their busy lives going.

You may feel more comfortable if abstract ideas are presented to you rather than concrete images, but the modern, anthroposophical science of the spirit must relate directly to life and indeed call a spade a spade. This, after all, is the only way to develop sound, proper ideas and the right inner attitude.

This is what I wanted to add today. The next time we’ll try and use a different approach to the nature of the human being.

• 4. Plato (c. 427–c. 347 BC), Athenian philosopher.
• 5. Aristotle (384–322 BC), Greek philosopher, scientist and physician.
• 6. Raphael, or Raffaello Santi or Sanzio (1483–1520), Italian painter.
• 7. Dante Alighieri (1265–1321), greatest Italian poet.
• 8. Brunette Latini (c. 1210–c. 1295), Florentine statesman, scholar and poet.
• 9. published in How can Mankind Find the Christ Again? (GA 187) Tr. F.E. Dawson, G. Hahn, O. D. Wannamaker. London: Rudolf Steiner Press.
• 10. Johann Wolfgang von Goethe (1749–1832), German poet, dramatist, scientist and statesman.
• 11. Phrase coined by Steiner
• 12. Father Angelo Secchi (1818–1878) Italian astronomer trained as a Jesuit, Professor of Physics, Washington, USA, and from 1849 director of the observatory at the Coliegio Romano.

Yesterday we discussed the way the inner and outer human form is created out of the universe. We also found that this was something people knew instinctively in earlier times. It is important, however, to note the following. In one of my drawings I showed that the whole zodiac can be seen to lie in the human form, but this had to be the form of the human embryo. If we draw this we have literally recreated the zodiac within the human form.

During life on earth between birth and death, human beings tear themselves away from this embryonic form. They certainly have their form given by the universe during the embryonic period, but they “stretch” during their time on earth, lifting the head up and out of the circle that reflects the zodiac. They then have the form given to them as embryos, but no longer allow it to relate to the fixed stars, and this means that human beings become able to take into the form of the head what they have brought with them from their previous life on earth.

Animals keep their backbones horizontal, and essentially continue much more in the position given by the zodiac, with the head merely attached to the front part of the backbone. This means that animals are not able to use the head to take in anything from a previous life. The situation is such that if we consider the human form in one respect, we would have to say that the human form based entirely on the zodiac would be like this (embryo). And if human beings continued to have this form throughout life, the form of the human head would not be able to take in the essential nature of a person which comes from the previous incarnation. By lifting the head out of that position, it becomes possible for the form to hold and protect the element that comes from the previous life.

Human beings also lift the other side out of the embryonic form, which is the side that takes its orientation from the last four signs of the zodiac, from Archer, Goat, Water Carrier and Fishes. As we saw yesterday, this relates to life and conditions of life in the outside world—to hunting, animal breeding, agriculture and trade, or shipping. Human beings follow these pursuits out of will impulses, out of the system of limbs which they have lifted out of its orientation on the zodiac. The result is that everything people do holds the potential, or seed, for future lives on earth. Animals retain their orientation on the zodiac and are therefore unable to take in anything from a previous life on earth or to look towards any future life on earth.

Out of the profound wisdom people had as instinctive knowledge in the past they called the circle of constellations “the zodiac”.¹³ Today we use not instinct but clear thinking to discover the same truths, and we consider the original wisdom human beings once possessed with growing respect.

So much, then, about the human form. Into this form is poured life, and we find this life localized in the human ether body just as we find form localized in the human physical body. It is quite right to consider the human physical body with regard to its form, for that is the essence of it. The ether body essentially represents life, and this is what we want to consider today. Yesterday we saw that the human form is really made up of twelve different forms and we made the attempt to study those forms. The human form as a whole, in its inner and outer aspects, arises from twelve individual forms.

Human life also has a number of levels, and in the first place these may be considered as follows.

The first, and to our everyday thinking this is not yet a level of life, is the life of the senses. Although they are part of the whole human being, the senses are so much at the periphery that we tend to forget that the life of the senses is the outermost layer of our life.

Moving inwards from the periphery—now thinking only in terms of life—we come to the life of the nerves, which is an inward continuation of the life of the senses just as the nerves go inwards from the sense organs.

The life of the nerves in turn is in touch with another level that develops in the living human being. I have shown some aspects of it on earlier occasions, when I drew your attention to the way we draw breath. We take in air and the air we inhale creates a kind of inner rhythm which continues through the spinal canal and on into the brain. There the life of the nerves comes in contact with the life of our breathing, which is the next level as we move inwards.

The life of breathing in turn connects with another level of life. The breath, we may say, continually renews the blood. Thus the breathing rhythm is connected with the blood rhythm and we can move on from the life of our breathing to the life that exists in the rhythm of the circulation.

The circulation, however, is also connected with the whole of metabolism; it takes in metabolism, and we thus come to the next level, the life of metabolism.

Metabolism stimulates the movements we make in the world around us. It is thanks to our metabolism that we are actually able to move around. The nature of the human—and also the animal—metabolism is such that the soul is able to use the metabolic processes to produce movements. In the life of movement we are again becoming part of the outside world, for anything we achieve at that level of life connects us with the outside world.

There is one more level of life: the life of reproduction. In movement we continually use ourselves up, and internal “reproduction” has to take place for the very reason that we are in motion. Instead of “life of movement”, we may thus also put “internal reproduction, or regeneration”, providing we remain inside the human skin. And when this reproduction occurs independently, it becomes life of reproduction in the true sense.

1. Life of the senses
2. Life of the nerves
3. Life of breathing
4. Life of circulation
5. Life of metabolism
6. Life of movement
7. Life of reproduction

Yesterday we had twelve elements of form, today we have evolved seven levels of life, and it is true to say that in terms of the ether body, human beings live differently on each of these seven levels. If we are to take these things seriously, we cannot speak of a single kind of life that is all at the same level.

In the first place, then, our ether body may be said to live at the level of the senses, and this is a form of life that barely feels like life to us. Through it, we are involved in the outside world. If we take the eye, for example, we say the ether body is alive in the eye and in a manner of speaking enlivens it. It does however come in touch with a form of matter that is close to death in the eye, which is a living organ only in so far as the ether body enters into it. Apart from the ether body, the eye is really a physical apparatus.

Individual sense organs are always both a physical apparatus and penetrated by the ether body, each in its own particular way. Generally speaking, however, our sense organs are dead organs, except that the ether body enters into them. It would therefore be reasonable to say that the life of the senses is life in the process of dying.

The life of the nerves takes the experiences gained through the senses and makes them into something that can preserve the life of the senses. All lingering effects are due to the life of the nerves, therefore—lingering sounds, for example, and in the case of the eye, after-images. The life of the nerves, then, is a kind of resting life, or a life that holds and keeps.

The life of breathing gives image quality to the fleeting life of the senses that tends to preserve itself. We are able to have images of the outside world because the breathing rhythm is in touch with the currents that pass through the nerves. Ideas and abstract thoughts are still entirely bound to the life of the nerves, but anything to do with images is connected with the life of breathing. When we breathe we have creative life in us, a life we may call the image-creating life. This lives in the human form and therefore also takes part in the human form.

We have seen that the human form arises out of the zodiac, and because the creative life that comes with our breathing lives in the human form, it also has part in the whole outer form that has been created out of the starry heavens.

This form is therefore also part of the inner aspect of the human being. And it is thanks to our breathing that we have not only the contents of our conscious mind but also images of all our internal organs, images based on the outer form. Our internal organs therefore arise at first in a roundabout way—as images created in the breathing process. They do not yet have substance at this point. The breath creates an image of the internal human being. With our breathing we are in the outside world, moving within the zodiac with the earth, and we are continually inhaling the images of our internal organization.

These images are inhaled from life outside us. This, then is our creative life. The images we inhale are spread through the whole organism by the life of circulation. This and the life of breathing take human beings to the point where they are inwardly image of the world. Thus we may say:

The life of circulation is in touch with the life of metabolism, with the result that the images are given physical substance and physical organs develop on the fifth level of life. Matter infiltrates the images; it suffuses or tinges them. Thus the upper human being creates images in the life of breathing and these images are made tangible reality by the matter that infiltrates and tinges them.

Energy then enters into the physical organs from the life of movement. We may put it like this: We have physical organs and here we have life that generates power in the organs. The life of reproduction, finally, renews itself.

You can also see how the threefold human being arises: nerves and senses, circulation and rhythm, and metabolism and limbs, or metabolism and movement. Reproduction, finally, gives rise to a new human being.

The attributes I have added on the right (Fig. 14) give you an idea of the differences between the levels of life. Living in the senses, our ether body is in a kind of life that is dying. In the life of the nerves, the currents in the nerves, it is in a life that holds and keeps. The breathing life is where our ether body truly becomes a body of creative powers that designs images. The life of circulation ensures that those images become our whole internal organization. Physical substance is then brought in through the life of metabolism. The ether body enters into metabolism and suffuses the actual body of creative powers with matter. Subjective human energy is added through the life of the limbs, and so on.

The instinctive wisdom of old gave people understanding of this, too, and they knew, therefore, that human beings take in the life that is outside and develop it further inside them. That is more or less how the sages of old would see it. They would say: Let us take the outermost layer of the universe that is around the earth, then the next, and the next. The outermost layer is closest to the fixed stars in the sky, to the universe to which we owe the human form. Human life, they would say, does not come from the fixed stars, however, but from the planets in the sky. (Fig. 15).

They would first of all speak of Saturn, Jupiter, Mars and the sun. If we consider the true nature of the sun—this is something I have said many times before—it differs from the other planets in so far as it presents itself as a source of light. This is also why in popular astronomy it is called a fixed star. The other planets do not appear as light sources but as images. This is why it is said in popular astronomy that their light is borrowed light, for they reflect the light of the sun. Just consider the difference between the sun, which lets its own essential nature emerge with the light, and the other heavenly bodies, the planets, which merely present an image of their outer nature, or of whatever they have on the surface, making this visible by reflecting the light of the sun. It is a major difference. And being the source of light, the sun is also the source of life.

It is also the source of something else. At all times, even when people had only instinctive knowledge, it was said that the sun was threefold, the source of light, life and love. This trinity is to be found in the sun.

No need to go against the Copernican system today, you can keep it and still understand what the ancients meant with their system, based on instinctive perception of the cosmos. Let us assume that, in Copernican terms, we have the sun at the centre—or at a focal point, if you like, but we can ignore that for the moment. Mercury, Venus, earth and Mars—we can ignore the minor planets for present purposes—Jupiter and Saturn are in orbit around the sun. But now we’ll look at it like this:

Let us say, and this is certainly also possible, that we have Saturn, Jupiter and Mars here, and then come sun, Mercury, Venus and earth, with the moon, however, which we’ll position here.

It is not essential, of course, to take this particular position, I am merely presenting it to show you that even with the Copernican system it is possible to get the sequence that was thought to be the right one in ancient times: moon, Venus, Mercury, sun, Mars, Jupiter, Saturn. All we need is for the relative positions to be such that the earth is to one side of the sun and the outer planets are somewhere on the other side. It is not necessary to have this kind of opposition or conjunction—which may happen in alternation—but the sequence is certainly feasible. And it is the sequence that was in people’s minds out of the old instinctive wisdom. This sequence seemed important to them.

The ancients would say: Let us think of the human beings here on earth. They are exposed to the universe. They experience the rays of the sun as their source of light, life and love. These three enter into them from the sun. Yet human beings are also exposed to the image quality of Saturn. If they were only exposed to the life of the sun as they developed on earth they would not be able to develop the life of the senses. Thus the eyes would not become a distinct physical apparatus but would be just like any other part of the human body—muscular organs, or vessels, or the like. Continuously exposed to the sun, human beings would not be able to develop eyes, nor any other senses. They are able to do develop them because Saturn, the outermost planet, reduces the influence of the sun. Saturn dries the vessel out, as it were, and this, roughly speaking, produces the physical apparatus. The ancients had as instinctive knowledge what we are discovering again today: The life of the senses develops under the influence of Saturn.

Human beings also would not be able to develop the life of the nerves if they were continuously exposed to the sun. Thanks to the influence of Jupiter, the life of the nerves dries up and does not become as vital as the muscles and similar organs. The ancients would say: The life of the nerves is stimulated by Jupiter.

Saturn orbits the sun in about 30 years. During their life on earth, human beings have it happen about once that Saturn is blocked out by the sun, in a way. If someone has the good fortune to have Saturn blocked out very strongly by the sun, a powerful sun life dawns in their life of the senses. We might say that their eyes or other senses are stimulated—the eyes are in fact least affected, but they make the best example, being so obvious. So if once during life on earth a person is in the position where Saturn does not influence the senses, that person may discover that a specific cosmic influence comes in through the senses. The individual is given a stimulus and is strengthened in the sphere of the senses.

People try to explain these things in all kinds of ways. There is a considerable literature on the subject in America. William James, for instance, wrote of all kinds of “awakenings” that happened in people’s lives.¹⁴ If you read his books and those of his followers you’ll find that a particular phenomenon occurs when someone receives a special stimulus at some point in time. These people have no idea as to the cause; they do not know that this is due to the position relative to Saturn or Jupiter. When the life of Saturn is blocked out, the life of the senses receives a special stimulus; when the life of Jupiter is blocked out, which happens all the more easily because Jupiter takes only 12 years to orbit, the life of the nerves is stimulated.

All these things are said to be in the subconscious, which is an absolute sludge tank today for people like William James and all psychoanalysts. This subconscious of theirs is a negative term, a waste bin for all the things that cannot be explained. Everything has to go in there; there you’ll find the hidden “provinces” of the soul that will react occasionally, and so on. It would certainly be highly desirable to take a good look at those pragmatic and psychoanalytical ideas one of these days.

The third planet, Mars, reduces heaving life to the point where breathing becomes possible. Mars, too, may be blocked out by the sun, and the life of breathing then receives a special stimulus. Mars orbits quite rapidly, taking about two years, and everybody therefore gets certain stimuli in the breathing life, the life of images. These stimuli are not always of the first quality, but people become poets or composers, or something like that, through receiving this stimulus in their breathing life. It does not go deep enough to make people like William James want to investigate and speculate; it seems quite clear to them. People with the old, instinctive wisdom thus felt that Mars stimulated the breathing life.

The life of the sun arouses light in the outside world, love in our hearts, and life in our dealings with the outside world. The location for this is midway between the life of breathing and the life of circulation, as the ancients also knew. Between those two lives lies the heart, which does not act as a motor but reflects the interplay between circulation and breathing.

Next we come to metabolism. People who had the old wisdom looked at Mercury not to see how far the sun is able to block it out, the way it does with the other planets, but how far Mercury itself blocks out the sun for the earth. Its position between sun and earth was considered to be the most important aspect, just as in the case of Jupiter the position beyond the sun was considered most important. When Mercury blocks out the sun, the life of the sun is reduced. As the life of the sun is weakened, this weakened life stirs inside human beings. If it were not reduced, people would immediately spit out any food or drink they had taken; they would not tolerate anything that comes from the outside world. They would then get out of the habit of eating, finding it too much of a bore. That is how powerful the life of the sun is in us. If we had only the life of the heart, or the sun, we would not be able to digest anything and immediately spit, or indeed vomit, everything out again. We owe the development of our metabolism to the fact that the life of Mercury weakens the life of the sun a little in this respect. The ancients therefore thought that the Mercury principle came between the life of circulation and the life of metabolism. The Mercury principle thus pushes physical matter through the human organism and into its individual organs.

Energy comes in through the life of movement which depends on Venus life, just as the life of metabolism depends on Mercury life. The ancients therefore ascribed to Venus the power that streams through the human being, this inner self renewal, the feeling that there is another human being, an energy human being, inside one.

The life of the moon, which is close to the life of the earth, does more than reduce the life of the sun and thus enable human beings to digest physical matter and process energies. The background to reproduction is something I have spoken of before: a space is created, with matter pushed back at the organic level, as it were. The embryo is able to develop because matter is pushed aside and in energy terms the embryo is organized from the cosmos. In this respect the life of reproduction depends on the moon life.

Yesterday I spoke of the relationship of the human form in its twelve aspects relating to the fixed stars. Today I have tried to show you how the new science of anthroposophy is in agreement with the instinctive wisdom of old in saying that the different levels of human life are connected with the life of the planets in the cosmos. Depending on the position of the earth in relation to the different members of the planetary system and the sun at its centre, life is modified in many different ways. Life is made to die, it is preserved and made creative in the upper human being. It is reduced in the lower human being so that physical matter and energies can be taken up from the earth. Human beings simply take the earth’s power of repulsion, make it their own and in this way develop the power that is in their own organs, and so on.

We see, then, that human life, too, comes from the cosmos. Looking up to the fixed stars, we see the zodiac as representing the principles that give rise to the human form. Observing the movements of the planets, we find the explanation for the different levels of human life. We look to Saturn for the life of the senses, to Jupiter for the life of the nerves, to Mars for the life of breathing, which is active in images.

Let us take a special look at this life of breathing. I told you that the images are received from the cosmos: form. The movements experienced in the zodiac stream inwards as images of our internal organs. Between birth and death, human beings are on earth, however, and the lower acts into the upper, with the result that everything has its polar opposite. The images enter into us and become suffused with matter, otherwise we would have no internal organs. But there is also always a counter process. So we are able to say that when we breathe, the images are pushed inwards, the image of the kidney, for example.

Matter then fills this out (red); but the opposite also happens, this time in an upward direction, with the images thrown back, as it were, like an echo, but do not think of this as a once-only event. The organs are in existence, having been developed in the early stages of earth existence; but the counter action may go on all the time.—The role played by the soul element in this will be considered tomorrow.

Consider each on its own, therefore. You take in the images of your internal organs with the life process. Then comes the counter action, in which the echoes of those images rise up again, as does the zodiac, especially with the life of breathing in it. Well, just think of your ears, and there you have the counter process. These images are created and go out into the air—they are the vowels and consonants! The vowels come more from the planets, the consonants from the zodiac. The counter process to the images coming in is reflected in speech. Consonants and vowels are pushed into us, as it were, to be the foundation for our organs. Anything that is more by way of form inside us comes essentially from the zodiac, anything that is more by way of life comes essentially from the planets. If the counter action relates more to life, we produce vowels, if it relates more to form, we produce consonants. All this is to some extent connected with the life of breathing, and we can see that quite clearly in speech.

You see, it is not really a good idea to try and understand the human being by putting him on the dissecting table and investigating what lies inside the skin. The result of this is no better than if someone were to take a magnetic needle and ignore the fact that the earth itself is a large magnet, making one end point north and the other south. If anyone were to insist on producing a theory that the magnetic needle takes that position of its own accord, ignoring the fact that the forces of the earth give it that particular direction, it would be just like anatomists and physiologists trying to understand the human being on the basis of what is to be found inside the skin. You cannot understand the human being on the basis of what lies inside the skin. All the people who seek to explain speech and language on the basis of what lies inside the human being are also working at the level of that explanation for the function of a magnetic needle. The truth is that human beings take their form from the life of the fixed stars and reproduce this as an echo, which gives rise to the consonants. They take in the movements of planetary life which influence their own life. The life of breathing in particular creates images of all this. The counter action then produces the vowels. Human speech can only be understood if consonants are seen in relation to the constellations of fixed stars and the vowels in relation to planetary conjunctions and oppositions. Thus human speech and language is seen to derive from the whole cosmos.

The sun, here (horizontal line in Fig 14), marks the middle. Take the three upper principles and you have the upper human being. Take the three lower principles and you have the lower human being. The reproductive life then gives rise to a new human being.

Take the life of breathing and the life of circulation. The latter essentially reflects the planetary movements. Our blood circulation is basically no more than an image of planetary life. We may thus also say that the vowels come from the life of the circulation and the consonants from the life of breathing. And now we get another strange relationship. We can relate the life of metabolism to the life of the nerves and the life of movement to the life of the senses. The life of the senses, however, relates to the movements of Saturn, which may be said to be closest to the zodiac, just as human beings present themselves most clearly to the outside world in their life of movement. If we want to show how human beings reflect the secrets of the cosmos, we have on the one hand the life of the senses and on the other hand the life of movement and this gives us—eurythmy. Eurythmy is the direct image of the relationship human beings have to the cosmic periphery. I just wanted to mention this briefly.

My purpose today has been to show you how the human being relates to the cosmos in regard to life. Yesterday it was my purpose to show the relationship of the human being to the cosmos in regard to form. Tomorrow we’ll consider the third aspect of the relationship between human being and cosmos—the soul. After considering the human soul in relation to the life of the cosmos we will have the three aspects of form, life and soul.

• 13. Zodiac from the Greek and Latin zodiakus, derived from “circle of the figures”, being the Greek for the sculptured figure of an animal.
• 14. William James (1842–1910), American physiologist and pragmatic philosopher, in his book The Varieties of Religious Experience (1902), chapter 3: The Reality of the Unseen.

Let us consider a few facts connected with man and his relation to the universe in respect of body, soul and spirit. We have seen that in a certain way man’s experiences between death and a new birth, which were connected with the whole universe, enter his inner life during his earthly existence. We have seen that what we experience before birth or conception in the form of outer experiences, is afterwards contained within us, in our inner life. Let us now consider man’s relation to the universe from another aspect, namely that his experiences between birth and death go with him through the portal of death and become experiences of the new existence through which he passes between death and a new birth. In man we must distinguish what he has (I mean, during his earthly life), to begin with, as his inner life, and what separates from this as a kind of external life.

Inner Life: We may first indicate man’s feelings, the inner content of his feelings between birth and death. This constitutes his real inner life. What he feels in regard to the impressions left upon him by the external world, or in regard to his own inner experiences, his feelings of approval or reproach towards his actions, which are the expressions of his will, all this is something which man more or less settles with his own self during his earthly life. He may allow others to look into it, but the essential thing is the way in which man settles all this with his own self. His experiences in connection with perception are, as we already know from our preceding lectures, not real experiences, but they form a world of semblance which surrounds him. In reality, this world is neither inside nor outside; man participates in it and it becomes his inner world only because he develops thoughts and feelings connected with it and because it stimulates him to this or that action. His attitude towards it is essentially the result of capacities he brings along with him through birth. This attitude towards the external world, also his place in the world, the nation he belongs to by birth, etc., all this depends on his preceding earthly and spiritual life. Consequently it points backwards rather than forwards. But something else must be considered that connects us with the external world. What is rooted in our will and passes over into our actions becomes part of the external world. Everything taking place through our actions brings about a change in the external world. The least thing we do transforms the external world.

We may now say: The external world which we ourselves prepare through our actions is rooted in our will. It is related to us in the same way in which the events during sleep are related to us. With our consciousness, with our ordinary consciousness, we are just as unable to look into the depths of our volitional world, as into the conditions which exist during sleep.

All that really takes place in the sphere of the will thus remains inaccessible to our consciousness. I have often explained this as follows: The whole volitional process which takes place when we move an arm or a hand, the forces which develop in these movements, are not accessible to our consciousness. Yet we see the movement of the hand. We see the changes which we bring about; when we simply move something to another place we see this change through our forces of perception. We may therefore say: Our perceptions enable us to know something about the expressions of our will. The human will and the effects which it produces flow, as it were, into man’s sphere of perceptions.

Let us bear in mind our recent lectures. In these we explained that we have, to begin with, man’s physical body, (see drawing) and then his etheric body. In between lies the weaving world of thought, in so far as it is incorporated in the human organism. Between the etheric and the astral bodies lies the world of feeling, and between the astral body and the sheath of the Ego lies the world of the human will.

Our ordinary consciousness is really unable to distinguish the volitional world from the Ego. For the will is united with the Ego. Everything that takes place in the Ego when it wills or does something, does not enter our ordinary consciousness in a direct way. This lives below the surface of our ordinary consciousness, like the events which take place during sleep.

In our physical body we have sense-organs and these are endowed with perception. This also enables us to perceive the manifestations of our will. The physical body has eyes and ears and through these sense-organs we perceive what comes from the Ego and from the sphere of the will. Man’s perceptions, which constitute his most external part, thus become united with what he experiences through his will and his Ego. (See arrow in drawing.)

Consider the following: The will-processes in the depths of the human organism, which arise whenever we walk a few steps, the forces which induce us to move our legs—all this is not accessible to our ordinary consciousness. After a few steps we see a different environment, or at least we see it from a different standpoint. In this changed aspect, sense-perception gives us something which thought transmits during our ordinary state of consciousness; it gives us a picture of what ordinarily lives in the depths of a waking state of sleep. So that whenever our Ego is filled by will-impulses and these become actions, no matter whether brought about by walking or by taking hold of something, or by any kind of activity, this is experienced through perception. Through our will, we really belong to the external world of our perception. By developing what may thus be observed in connection with the manifestations of our will, we do not reach our real inner being. Although our will streams out of the innermost depths of our being, we grow conscious of it by passing through an external process, or rather a sum of external processes connected with the body. But let us now consider man’s inner life. There is, to begin with, his weaving world of thoughts. The way in which thoughts are active outside in the work does not touch the present subject.

Outwardly, the world of thoughts exists in such a way that it brings certain logical, lawful connections into our perceptions. We classify Nature. We see plants which resemble each other and classify them; we see animals which resemble each other and classify them. We also try to discover the laws of Nature. What we thus unfold, does not really belong to our inner life. All this is science, which we share with every other person. It does not form part of our inner life. Yet we cannot simply assert that everything connected with thought does not form part of our inner life. It suffices to bear in mind that when we see a beautiful landscape (through external perception) and develop thoughts about it, we may recall this picture at any time, even if this memory grows pale. The things connected with the external world therefore become part of our inner world. The same may be said of other experiences connected with the external world, which become thoughts forming part of our inner world. To begin with, these thoughts pervade our etheric body, yet they also unite with feeling, which reaches as far as the astral body.

All this takes place inwardly. The inner side of thought-life, and the life of feeling, really constitute man’s inner world. What we experience in connection with the inner aspect of our thoughts and with our feelings cannot really be sought in an outer world. Whenever we want to know something about the outer world, we must look into us, into our inner life. I have already told you that we may speak with other people and indirectly allow them to look into us, but our inner life is the essential thing. It is possible to distinguish clearly what constitutes external life, through the fact that we constantly bring our inner world into the outer world.

When a train brings us at night from the West to the East of Switzerland, we are in an entirely different environment in the morning and it is our perception which makes us aware of this change. We have brought our inner life with us. It was the same in one place and in the other, perhaps modified by what induced us to turn towards our inner being, by the thoughts which induced us to do so; in fact, by what has become our inner life.

If we want to, we may therefore distinguish quite clearly between that which constitutes man’s real inner life, psychically woven out of thought and feeling and based on reciprocal, rhythmical processes of the etheric and astral bodies, and that which constitutes in a certain sense our external world, psychically woven out of the content of our will and the content of our perception, and bodily woven out of the Ego and the physical body. For we take along with us our physical body, we observe it and see that it enters into different relations with the world. As explained just now, we may distinguish inner and outer life.

This distinction is very important if we want to observe the life which man carries through the portal of death. In a compendious way we may describe how the inner and outer life characterised just now, will behave after death, for we may say that the outside becomes inside, and the inside becomes outside.

In fact, this is the great change which takes place when we die. Outer life becomes inner life. Even as we are now able to feel our soul’s inner being—for we can see that our inner soul-life is woven out of thoughts and feelings and we address this inner being with "I"—so after death all our perceptions connected with our actions become our inner life. But what we now experience as our inner being, the contemplation of everything we did here on earth, is concentrated, as it were, in a point, or rather in a sphere. Everything we did, we carry through death as an inner memory, as pictures of our whole earthly existence. Here we therefore have a complete reversal. For what was outside, what could only be perceived by looking upon our actions, becomes our inner life. Even as now we live in our feelings, in the impressions gained from outside, so after death we live in our actions. Our actions then become our inner life.

After death, we ourselves become what we have done to a person, in the form of good or evil deeds. Such things should not be imagined abstractly, we should not think that a vague kind of Ego slips through death and then changes, or undergoes a slight change, but we ourselves become what we have done, right into the very details. After death, we are each one of our actions. We are each one of our experiences and we address them all with "I".

On the other hand, our inner life becomes an outer life. All our thoughts, the whole life of our feelings, become an external world. Even as we are now surrounded either by the shining sun and the clouds, or at night by the starry sky and its movements, so after death we are surrounded by the external world of our thoughts and feelings; that is, everything that now constitutes our innermost being, becomes part of the external world after death, and we see it outside in mighty pictures. The sky which shines down upon us after death, is our present inner life, our inner human essence. If I were to describe this in detail I would have to say: I have explained to you just now that our actions become a sphere, that we experience them as our inner being. We experience again and again all our activities here on earth; we again walk as we have walked. After death we change, as it were, into something that experiences its own actions in an ever growing sphere. We always look back upon the earth. Even as now we look out into the world’s spaces and behold the sun and the stars, so then we look back upon the earth. And we see the earth surrounded by the pictures of our preceding inner world.

We do not only experience the semblance of our inner world, but from the site we abandoned, and sending a reflexion after our own self, we experience all that once constituted our inner world; we experience it in the form of clouds, stars, and so forth, streaming out of this site. We feel ourselves within the former peripheric world, and we experience the earth upon which we once stood, as a centre, but outside. And we always look towards it. We ourselves live in what surrounds it; the earth at the centre is then the object towards which we look, and mighty pictures are unrolled before us, as our whole inner life unrolls. Outer life becomes inner life. Inner life becomes outer life. This takes place right into the very details.

And when we look down towards the earth, from this sphere spreading out more and more, we then behold, streaming back to us from the earth, all the feelings and sensations we had for other people. And all the other feelings we had, besides those in connection with human beings, appear more in form of clouds. But our feelings for others appear like stars. The human beings themselves, whose forms we see during our life between birth and death, these human beings with whom we now come into contact through experiences caused by our deeds, now constitute a world. All the people with whom we were connected, become part of our inner world.

This is of course reciprocal. Even as every person now bears within him his feelings, or his heart and stomach, so between death and a new birth everyone bears within him all that took place outside in space, and also all that occurred between himself and other people. Of two men who were closely connected, A bears within him the picture of B as his inner content, and B the picture of A. What was outside is now inside; our inner life, our feelings, become an external world, they become the content of a cosmos; what we felt for others, what we obtained from others, all this rays out towards us from the earth.

Man thus really becomes almost the creator of the world which surrounds him after death. During our earthly life, matters stand as follows: We always live in a certain place, and by this I do not only mean trivially that we live in Basle, or Dornach, etc., but any point, any standpoint we have in the world, physically as well as morally. We view the world from this standpoint. We may therefore say that we stand at a certain point and see the world perspectively from this point. But this is a subjective view, for every other person has another standpoint.

Things change after death. There, all men already have something in common. This common element is the sphere. Yet each person has had a different inner life, consequently the earth appears to each surrounded by different clouds, by different stars. It is as if we were all standing upon the same point of the earth, yet each one sees another picture. When we die, we discard the physical body. In the lectures I gave during the past weeks, I have already explained that the physical body is dissolved by the earthly kingdom as such. What remains, is the web spun out of our deeds, by what we see when we follow up our deeds, or the manifestations of our will, through perception. Think of all the ways you have gone on earth: As an infant you first crept about, then you began to walk, you made a long journey, and so forth. All this becomes your inner life. Yet this is only its outermost structure.

Every single thing you did is spun together and forms a web. This stretches out and becomes a sphere. This is your inner life and the fact that it becomes inner life is a guarantee for your Ego during your earthly existence. For man obtains his Ego from the earth, or through the earth. Because after death everything is spun together in this picture of perception and memory, we may take our Ego with us through death. But our real inner experiences are lived through again immediately after death, when the etheric body dissolves shortly after we have died.

The etheric body dissolves into the cosmic spaces and this brings about the fact that all the thoughts and feelings woven out of the etheric body, but with an astral influence as well, change into forms of clouds, or—as I have pointed out—into forms of stars which surround the earth. What falls away from us in two directions—towards the earth, and out into the cosmic spaces, into the air, as it were,—constitutes our inner and our outer world, when we pass through the life between death and a new birth.

Imagine quite vividly the world which surrounds you between death and a new birth. There are your actions, in so far as they come from the will, and these constitute your inner life. There is your feeling and thinking life in the form of a cosmos, as an external world. You do not look out into the world’s spaces, but from the cosmic spaces you look towards the earth, and the earth rays back to you your inner thought-aspects.

When we live here on earth, between birth and death, we have on the one hand, the life of the sun. The sun is outside and we stand upon the earth and see the sun. When we die, the sun immediately vanishes. For then we ourselves are the sun and we cannot see what we are. We simply pass over into the life of the sun. And what I have described to you above, is our passage through the life of the sun.

That we ourselves become our actions, is connected with the fact that we pass over into the life of the sun. When we have left the earth, our earthly experiences become something we behold. Here we stand upon the earth and look at the sun and we see the earth below our feet. This is due to the peculiar material structure of the earth. But the sun has no material structure. What physicists say in regard to this, is pure invention. I have often spoken of this. When we ourselves exist, as it were, within the sun and look back, we have the whole spiritual world behind us, the world of the Hierarchies. Even as here on earth we see solid matter when we look down, so between death and a new birth we have behind us the world of the Hierarchies. Thus we ourselves are sun and we behold the real sun, which is spiritual. We may say that the earth is then the sky. But it is a sky which we ourselves prepare through our inner experiences.

This will be the ease in future, this is how the future existence of Jupiter will arise. I have already explained this in detail. Everything we weave around the earth through our feelings and thoughts, will remain. The now existing material earth will vanish, for it will decay. Between death and a new birth, we are able to behold our inner experiences. This will change into reality, when the earth decays, and it will form the new earth, for the old earth will dissolve and all our inner experiences will constitute the future earth.

This is the real process of metamorphosis. When we simply say, the earth will become Jupiter, this is an abstract statement. We can only understand this process by knowing that all earthly, external substance will melt away into the cosmic spaces, it will become dust, whereas the web spun out of our feelings will form the future earth; it will condense more and more and become the planet of Jupiter.

Geologists now dig into the sub-soil of the earth and sometimes discover strata which have arisen in very remote ages; similarly, during the Jupiter existence, it will be possible to investigate the different strata which have thus formed themselves. All kinds of strata formed out of human feelings and thoughts will be discovered, lying one on top of the other. A Jupiter geologist may, for example, discover various strata, and in the same way in which a geologist upon the earth may say, here are the lower strata, the tertiary strata, so a geologist upon Jupiter will one day ascertain: Here is a stratum pointing back to an age which was called upon the earth the 20th century, the early 20th century; this is a stratum formed by the materialists and profiteers, who spread their thoughts and feelings over nearly the whole world. Even as we now speak of a Silurian stratum, so it will in future be possible to speak of a "Profiteer-stratum". Of course, one will also speak of other strata. But these things are realities.

It is not allowed to man to let his inner experiences vanish. They are a developing world; they will one day be a real world. And between death and a new birth, human consciousness may already look upon that which will in future become a world; indeed, this is the only thing man beholds after death.

Among the many different things in our environment, we also observe the Moon when we stand here upon the Earth. But the Moon is there in a very special way. It sends back to us the reflected sunlight. We can only see its surface, as it were, in so far as its garment is woven by the sunlight. So that when the Moon is shining, it is really the Sun that is shining for us; the sun’s rays come to us indirectly. The Moon, the earth’s satellite, is connected with us in a special way.

During the life between death and a new birth we thus have, to begin with, our inner world, the effect of all our actions in so far as these are rooted in the will, and this inner world, this sphere or central kernel, is surrounded by our feelings and thoughts, which ray out into the cosmic spaces. Yet after death there also exists something resembling the Moon. I might say: After death we see the Moon from the other side. Our existence within a sphere is subjected to laws of perspective which differ from those which exist here on Earth and it is, of course, difficult to explain certain things connected with the laws of perspective which exist after death. This is very difficult, because between death and a new birth we are, in a certain sense, inside, not outside the Moon. In a certain way, we are always connected with the Moon’s inner being. We live, as it were, within the Moon. Even as here upon the earth we continually see the reflected sunlight, so between death and a new birth we always see the inside of the Moon.

But as stated, there the perspective changes. Let us assume that here we have the Earth with the Moon circling round it. We must take into consideration the whole sphere, the whole orbit of the Moon if we take the after-death aspect and the conditions which apply to it. We must consider the whole sphere in which the Moon revolves, and this sphere is really perceived from within. To begin with, we go further and further away from the Earth by moving within this sphere. There, we cannot look at the Sun from within. But at the same time we do not see it from outside, because it becomes invisible; we cannot perceive it. The Sun remains as a memory. What we first behold as we move away from the Earth, what becomes, as it were, visible upon the inner wall of the Moon, or the Moon’s sphere, and is retained as a memory, are the effects of a former earthly life in a subsequent one. It is, in fact, the Moon that preserves the events of one earthly life, and these appear in a subsequent earthly life as effects of the former life. For the whole mystery of the Moon in the cosmos is connected with the fact that the content of one earthly life continues and is taken along into the next earthly life.

This is the aspect presenting itself when we stand upon the Earth and look out into the cosmic spaces—the aspect between birth and death. But there is another aspect, the one between death and a new birth, when we live within a sphere and look back upon the central kernel. We then exist in a world which is, in a certain sense, opposed to the one we now live in. Yet we carry through both these worlds that part of our being which has been concentrated, etc. upon the Moon, preserved by the Moon. The Moon is, in a certain sense, highly important to us as a celestial body. The Moon connects our different earthly lives; it is not, of course, that slag shining down upon the Earth; in its whole mysterious cosmic essence it forms a connecting link.

You see, the individual life of men is thus connected with the life of the whole universe. Here, between birth and death, we can see what has been left to us by former worlds, what has remained from the Saturn, Sun and Moon existences and from the past existence of the Earth. We perceive all this when we live here upon the Earth, surrounded by the radiant phenomena above us. This more or less points back to the past.

Everything we bear within us and what we ourselves do upon this Earth points to the future. And we already behold this future during our life between death and a new birth, sending, as it were, a reflexion into the present—we see it, when our inner life becomes outer life and our outer life inner life. If you consider the whole meaning of the descriptions which have just been given to you, if you consider that man carries his after-death life into his earthly life, you will find that this resembles his experiences in connection with the outer world, reaching as far as the stars, the planets; this reappears in his organisation, it rises up again in his inner being. And man’s inner being becomes his outer world. After death, something similar takes place. The external world which man formed for himself, all the actions that went out from him, become his inner world. All his inner experiences, derived either from his surroundings or from his actions, giving rise to feelings of satisfaction or of self-reproach, all this inner world becomes his outer world and it looks towards him like a firmament, but this firmament is now at the centre and it looks towards him, i.e. out into the cosmic spaces.

If we do not misunderstand this, we might also say: Man’s outer life becomes his inner life, his Sun-life, for he becomes an inhabitant of the Sun. Man’s inner being, in so far as he experienced it upon the Earth, becomes his firmament. But he now inhabits the firmament. The Earth becomes sky, the Sun becomes Earth, during the life between death and a new birth.

When true vision adds this other aspect of the world to the intellectual world-conception which modern man gains here on Earth, the only conception which he accepts, only then will a complete picture of the world stand before us. We shall then have entirely different feelings in regard to the world. This other picture of the world is, in reality, the one described in Anthroposophy, it is the picture I have always described to you, in contrast to the world-conception formed through external observation; the picture I have always described to you is the active picture, for we must participate in it actively. Your thoughts must become mobile when you read anthroposophical books. And your thoughts must become mobile whenever you listen to an anthroposophical lecture. But people who are only accustomed to the things offered to them by modern life do not want to be active in their thought, they prefer to obtain everything passively, so that also their thoughts are merely passive pictures of what they obtain, and in doing this they always sleep a little, as it were.

These things arise in this form because during his life between birth and death man has a physical body, an etheric body, an astral body, and an Ego. In regard to earthly life, the Ego is man’s highest part. After death, when he passes over into the Sun-existence, his Ego is the lowest member, and the next one from below is the Spirit-Self, then the Life-Spirit, and then Spirit-Man. Physically, they will exist only in future epochs of evolution, but between death and a new birth they develop spiritually.

The Spirit-Self, in fact, rays out into the cosmic spaces as the image of the Earth. The Ego lives in the Sun, in the life of the Sun, and the Spirit-Self rays back from the earth, as described above. The other members are higher forms, which afterwards come to man from the cosmos, but at first they have nothing to do with his inner being. What rays out towards him appears to him in a new life; through this it becomes "Life Spirit". And man’s deeds are pervaded by a high spiritual substantiality throbbing through them. This will be given to him by the cosmos, he receives it, as it were, outside, in the cosmos. When he comes down to birth, he obtains a physical body and an etheric body, and similarly when he has passed through the portal of death, he obtains a Life-Spirit and Spirit-Man, which are his garments. From man himself comes what constitutes his Ego. And between death and a new birth, all that rays out from the Earth becomes a finely woven planetary existence, something which can only be felt as a trans-formed earth; we look back upon it and we go on weaving it from life to life.

When the Earth will have reached the end of its evolution, man will therefore proceed with the Earth to the Jupiter-stage of existence, and what he has thus woven, will enable him to unfold his Spirit-Self physically upon Jupiter. The foundation for this has been laid during his earthly life, through his inner being.

These are the real processes. This is the true course of development. You see, it is not necessary to combine outer words—Earth-existence, Jupiter-existence, etc.—nor to describe things abstractly from outside, for when we grasp man in his totality it is quite possible to describe the transition from one stage to the other. Our thoughts must only be formed in such a way as to take hold of concepts such as the following: The thoughts and feelings extending within us, ray out from the Earth into the cosmic spaces like planets, like stars, and we ourselves then live with the cosmos; we bear within us the other human beings with whom we were associated.

Human life is complicated. But people who wish to build up a world-conception by setting up a few concepts do not have any real feeling for what is right. We can only build up a world-conception by viewing the totality of life. Life is very complicated even in the smallest bug, and we should not imagine that in the whole universe—and man is connected with it, as a microcosm—life is formed in such a way that we may grasp it by setting up a few thoughts.