The Rudolf Steiner Archive

I would like to sum up once more what I said yesterday concerning the differences of the soul constitutions among the various nations and of human beings generally all over the world. I have indicated that various predispositions and soul qualities exist among people in different parts of the earth. Thus, the population of each region on earth can contribute to what all humanity accomplishes in regard to the whole of civilization. Yesterday we had to point out that the Oriental nations and all the people of Asia are especially predisposed by their nature to develop that element which makes its contribution to the spiritual life of the social organism. Oriental people are especially gifted for everything pertaining primarily to the spiritual development in mankind, hence to knowledge and formulation of the super-sensible realm. This is connected with the fact that Oriental people are particularly inclined to develop concepts and ideas on how the human being has descended into this earthly existence from spiritual worlds, in which he has lived since his last death until this birth. The realization or the doctrine of preexistence, which is based on the fact that the human being has undergone a spirit existence before entering into a physical body here, is a principal aspect of these Oriental predispositions. There is therefore also the capability of comprehending repeated earth lives. It is possible for a person to adhere to the view that life goes on after death, continuing on forever without his returning to the earth. It is not logically possible, however, to hold the view that life on earth is a continuation of a spiritual existence without also being obliged to take for granted the thought that this life must repeat itself. Thus, the Oriental was particularly predisposed to understand that he dwelt in spiritual worlds prior to this earth life, that in a sense he received the impulses for this life on earth from the divine spiritual world.

This is connected with the whole way in which the Oriental arrived at his knowledge, his whole soul constitution. I have already indicated this to some of you. Now there are a number of other friends present here, and I would like to characterize something once more that I have already outlined for some of you.

We know that man is a threefold being, that he is divided into the nerves-and-senses man, the rhythmic man—who includes the activities expressed in breathing, blood circulation, and so on—and the third, the metabolic man, everything that has to do with man's metabolism. Now these three members of the human organization do not come to expression in the same manner everywhere on earth; they are expressed in different ways in different parts of the world.

Speaking of the East, all this is in decadence in a sense; it is suppressed and slumbers today in the Oriental human being. We are not concerned now with his present soul condition. Instead, we must become principally acquainted with a soul state that he possessed in a distant past. For the very reason that this soul condition has diminished, Asia humanity is about to adopt Bolshevism with the same religious fervor and devotion with which it formerly received the teaching of the holy Brahman—something that Europeans and Americans will become aware of before very long to their horror. Which of the three members of human nature came to special expression in the Oriental? It was the metabolic man. It was particularly the ancient Oriental who dwelt completely in the metabolism. This will not appear a repulsive view to anyone who does not conceive of substance in terms of lumps of matter, but who knows that spirit lives in all matter. The lofty, admirable spirituality of Orientals was brought about by what rose out of their metabolic process, and radiated into consciousness. What occurs in the human metabolism is, of course, intimately related with what the external sense world is. From the latter, we receive what then turns into matter within us. We know that behind this outer sense world there is spirit. In reality, we consume spirit and the consumed spirit becomes matter first within us. Yet, what we consume in this manner produced spirit in the Oriental even after it had been consumed. Thus, a person who understands these things views the remarkable poetic achievements of the Vedas, the greatness of the Bhagavad Gita, the profound philosophy of the Vedas and Vedanta and the Indian philosophy of Yoga without admiring them any less—because he knows that they have emerged from the inner process as a product of metabolism, just like the blossoms of a tree are the result of its metabolism. Just as we look at the tree and see in its blossoms what the earth pushes toward air and light, so we view what human beings in ancient India produced in the Vedas, in the Vedanta and Yoga philosophies, as a blossom of earthly existence itself. What we see as a product of the earth in tree blossoms is, in a way, offered up to air and light. Nevertheless, it is a product of the earth in the same sense as are wheat and grain growing in the fields, and fruits an trees, which are then cooked, enjoyed and digested by the human being. Within the special nature of the ancient Indian, this—instead of turning into plant blossoms and fruits—became the marvelous formulations of the Vedas, the Vedanta and Yoga philosophies. One who must view the ancient Indian as one would a tree. Both are examples of what the earth is capable of producing in its metabolism—in a tree, through its roots and sap, in man through his nourishment. Thus, one learns to recognize the divine in something that the spiritualist scorns, because he finds matter to be of such a low order.

Moreover, the ancient Indian had an ideal. It was his ideal to go beyond this metabolic experience to the higher member of human nature, namely, the rhythmic system. This is why he did his Yoga exercises, his special breathing exercises, practicing them consciously. What the metabolism brought forth from him as a spiritual blossom of earth evolution came about unconsciously. What he did consciously was to bring his rhythmic system, the system of breathing and blood, into a regulated, systematic movement. What did he do by thus advancing himself, for this was his specific form of advancement. What did he accomplish? What happened in this rhythmic system? We inhale the air from outside; we give to this air something that comes from the human metabolism, namely, carbon. Within us, a metabolic process takes place between something that is a result of our metabolism and something contained in the air that we breathe in. Today's materialistic, physical world-view finds nitrogen and oxygen—ignorant of the true nature of both—mixed together in the air and considers it something purely material. The ancient Indian perceived the air as the process which occurs when the element derived from the metabolism unites in the human being with what is inhaled and is then absorbed. When he fulfilled his ideal inherent in Yoga philosophy, the ancient Indian perceived in the blood circulation the mysteries of the air, that is, what exists spiritually in the air. Through Yoga philosophy he became acquainted with what is spiritual in the air. What does one learn to know there? One comes to recognize what has come into us, insofar as we have become beings that breathe. We learn to perceive what entered into us when we descended from spiritual worlds into this physical body. Knowledge of preexistence, of life before birth, is then cultivated. Therefore, it was in a sense the secret of those who practiced Yoga to penetrate the mystery of life before birth.

We see that the ancient Indian dwelt within his metabolism, notwithstanding the fact that he produced much that was beautiful, grandiose, and powerful, and he artificially raised himself to the rhythmic system. All this has, however, fallen into decadence. Today, all this sleeps in Asia. It only makes itself felt nebulously in abstract forms in asiatic souls when enlightened spirits, such as Rabindranath Tagore, speak of and revel in the ideal of the Asians.

Going from Asia to Central Europe, we find that the European, provided that he really is one, can be characterized as in Fichte's statement which I pointed out to you yesterday: “The external material world is the substance of my duty become visible; on its own, it has no existence. It is there only so that I might have something with which to fulfill my duty.” The human being who lived and lives in the central regions of the earth on this basis, dwells in the rhythmic system, just as the ancient Indian lived in the metabolic system. One remains unconscious of the element in which one lives. The Indian still strove upward to the rhythmic system as to an ideal, and he became aware of it. The Central European lives in the rhythmic system and is not conscious of it. Dwelling in this way in the rhythmic system, he brings about all that belongs to the legal, democratic governmental element in the social organization. He forms it in a one-sided way, but he forms it in the sense I indicated yesterday, because he is especially talented in shaping matters dealing with relationships between people, and between a person and his environment. Yet he, in turn, also has an ideal. He has the ideal to rise to the next level, to the man of nerves and senses. Just as the Indian considered Yoga philosophy to be his ideal, the artistic breathing that leads to insight in a special manner, so the Central European considers it his ideal to lift himself up to conceptions that come from the being of nerves and senses, to conceptions that are pure ideas, attained through an inner elevation, just as the Indian by advancing himself attained to the Yoga philosophy.

Therefore, it is necessary to realize that if one really wishes to understand individuals who have worked from such a basis as did Fichte, Hegel, Schelling and Goethe, one must understand them in the same way an Indian understood his Yoga initiates. This special soul disposition, however, tones down the real spirituality. One still gets a clear awareness of it, for instance, in the way Hegel takes ideas as realities. Hegel, Fichte and Goethe possessed this clear awareness that ideas are truths, realities. One even comes to something like Fichte says: “The external sense world has no existence of its own; it is only the visible substance of my duty.” But one does not reach the fulfillment of ideas which the Oriental had. One can reach the point of saying, as did Hegel: “History begins, history lives. That is the living movement of ideas.” Yet one limits oneself only to this external reality. One views this external reality as spirit, as idea. Yet, particularly if one is in Hegel's place, one can speak neither of immortality nor of unbornness. Hegelean philosophy begins with logic; this means that it starts with what the human being thinks of as finite; then it extends over a certain philosophy of nature. It has a psychology, however, that deals only with the earthly soul. It also has a theory of government. Finally, it rises to its highest point when it reaches the threefold aspect of art, science and religion. Yet it goes no further; it does not enter into the spiritual worlds. In the most spiritual way, men like Hegel and Fichte have described what exists in the external world; but anything that would look beyond the outer world is suppressed. Thus we see that the very element that has no counterpart in the spiritual world, namely, the life of rights, of the state, something that is entirely of this world, makes up the greatness of the thought structures that appear here. One looks at the external world as spirit but is unable to go beyond it. Yet, in the process one trains the mind, teaching it a certain discipline. Then, if one values a certain inner development, this can be accomplished, because, by schooling oneself through what can be achieved in this area by occupying the mind with the realm of ideas, one is in a sense inwardly propelled into the spiritual world. This is indeed remarkable.

I must admit to you that whenever I read writings by the Scholastics, they evoke a feeling in me that induces me to say that they can think; they know how to live in thoughts. In a certain other way, directed more to the earthly sphere, I have to say the same of Hegel, Fichte or Schelling. They know how to live in thoughts. Even in the decadent way in which Scholasticism appears in Neo-Scholasticism, I find a much more developed life of thought than is found, for example, in modern science, popular books, or journalism. There, all thinking has already evaporated and disappeared. It is simply true that the better Scholastic minds, in the present time, for example, think in more precise concepts than do our university professors of philosophy. It is somewhat surprising that when one allows these thoughts to work upon oneself, for example, when reading a Scholastic book, even a truly Scholastic-Catholic text, and allows it to affect one, using it in a sense as a kind of self-education, one's soul is driven beyond itself. Such a book works like a meditation. Through its effect, one arrives at something different that brings about enlightenment. Here, we confront a very strange fact.

Consider that if such modern Dominicans, Jesuits and priests of other orders, who immerse themselves in what remains of Scholasticism, would permit the educational effect of Scholastic thought forms to work upon them all the way, they would all come through this discipline in a relatively easy manner to a comprehension of spiritual science. If one would allow those who study Neo-Scholasticism to follow their own soul development, it would not be long before those priests of Catholic orders in particular would become adherents of spiritual science. What had to be done so that this would not happen? They were given a dogma that curtails such study, and does not allow what would develop out of the soul to come about. Even today, someone wishing to develop towards spiritual science could be given as a meditation text the Scholastic book written by a contemporary Jesuit that I once showed here.⁶⁵ Yet, as I told you, it bears the imprimatur of a certain archbishop. The enlightenment that would occur in a person, if he were completely free to devote himself to it, has been cut off.

We must be able to see through these things. For then we will realize how important it is for certain circles to prevent by all means the consequences of what would develop if free reign were given the effects of these matters in the souls. The Central European striving is, after all, aimed at lifting oneself out of the rhythmic man, where one dwells as a matter of fact, to the nerves-and-senses man, who possesses what he attains for himself in the ideal sphere. For these people, there is a special predisposition to understand earthly life as something spiritual. Hegel did this in the most all-encompassing sense.

Let us now go to Western man. Yesterday, I said that Western man, particularly as exemplified by the most brilliant minds as early as Bacon and others, followed by Bentham, John Stuart Mill, Spencer, Buckle, Thomas Reid, and the economist Adam Smith, has a special predisposition to develop the kind of thinking which can then be utilized in the economic part of the social organism.

If we consider Spencer's philosophy, for instance, we realize that this is a kind of thinking which stems completely from the nerves-and-senses man, that in all respects it is a product of the senses and nerves. It would be most appropriate for creating industrial organizations and associations. It is only out of place.when employed by Spencer for philosophy. If he had used this same thinking to set up factories and social organizations, it would have been applied in its rightful place. It was out of place when he used it for philosophy.

This comes from the fact that Western man no longer lives in the rhythmic system, but has taken a step upward, living as a matter of course in the human nerves-and-senses system. It is the nature of the Oriental to live in his metabolic system. It is the Central European's nature to live in the rhythmic system. It is Western man's nature to live in the nerves-and-senses system (see drawing). The Oriental lives in the metabolism; he strives upward, trying to attain to the rhythmic system. The Central European lives in the rhythmic system. He strives towards the nerves-and-senses system. Western man already lives in the latter. Where does he wish to ascend? He is not yet there, but he has the impulse to strive upwards beyond himself. It appears at first in a caricatured form, which I characterized for you yesterday as the denial of matter and the autosuggestion of the human being in Mrs. Eddy's Christian Science. Despite the fact that this is as yet a caricature, it is nevertheless a forerunner of what Western man must aim for. The aim must be something superhuman, by which I do not mean to imply that anyone who, instead of striving beyond the nerve-sense system, strives down into unconsciousness, and such as that, would thereby become superhuman.

Yesterday, I concluded by saying that it is in this way that the human faculties are distributed over the world's various regions, and it is necessary for real cooperation to come about. We are in a position today where, in regard to civilization, we are completely dependent on the nerves-and senses being of the West. I made use of a paradox, but this paradox quite clearly expresses the reality of the situation. The thoughts in Vienna and in Berlin are not the thoughts that arose from the folk spirit and then culminated in Fichte or Hegel. The spirits of Fichte and Hegel have been buried. What is written today in books and newspapers in Central Europe, in Vienna or Berlin, are not Fichte's thought forms; it is a lie when people quote Fichte today. Rather, the truth is that what reaches the public in Berlin or Vienna today is more closely related to what is being thought in Chicago or New York than to what was thought by Fichte or Hegel.

What had to happen, however, was that these three members, of which this one (in the East) was, to begin with, especially predisposed to the spiritual life, brought across the spiritual life as a tradition of its original, elementary form once existing in the Orient. There in the East the human being lived as fully within the life of the spirit itself as today he is firmly anchored here in Europe in physical life. Only the shadowy reflection of this spiritual life is found in Central Europe, and only its tradition in Western Europe. Western Europe is characterized by its own predisposition to the postmortem life, the life which is envisioned after death. I told you yesterday that in America an awareness is already in the process of developing, if only in a few sects, that man must not merely be passive about his soul life here on earth if he is to carry something through death and live on in spiritual worlds. He must acquire here through his work and actions what he wishes to carry through the gate of death. The awareness exists that the human being disintegrates if he does not provide for his immortality here, if, on earth, he does not develop a sense for ideals. This is already emerging in some Western sects, even though this ideal still appears in a distorted form.

That which is the life of the state on the other hand was striven for by what existed in the rhythmic system and could be borne upward into thoughts. This has come into evidence especially in the man of the middle (the Central European). From there, it affected the West. We are dealing with an odd phenomenon here that is only understood when one looks at its inner aspect. Strange as it may seem, something was astir in Central Europe. It goes without saying that in the rhythmic system the inclination remained for a communal human life, for a social life together in freedom. This impulse remained, to start with, deep in the unconscious realm (see drawing below). It is true, however, that impulses are present among human beings even if people are not conscious of them. Let us say, therefore, that something definite lived, to begin with unconsciously, in Central Europe in the eighteenth century; it could not rise into consciousness, but its effects were transmitted to the West. Having been received there, but not having developed inwardly as a matter of course, it turned into passion and feeling, thus into the French Revolution.

Schiller had thoughts on this. Here (referring to the drawing on page 12), we have the French Revolution. There is even a symbolic event attesting to the fact that Schiller pondered on what actually happened there. You know that he had the honor of being made a French citizen. He therefore pondered on it all, but to begin with, it all lived in his rhythmic system. Then, through his own insight, he lifted it up into consciousness and wrote his letters concerning the aesthetic education of man.

You find in these letters what one could say at that time about people living together in a truly free state. Hume then merely took this concept of the state, which Schiller had lifted up into consciousness in his Aesthetic Letters, and somewhat pedantically fashioned it into a system. There is something extraordinarily important in what Schiller brought out from the depths of the folk spirit in these letters on aesthetic education. Because it was something so profound, it was subsequently not comprehended when the element of the nerves-and-senses man became dominant everywhere.

I have often referred to a lonely man, living in Vienna, by the name of Heinrich Deinhardt.⁶⁶ Heinrich Marianus Deinhardt: 1821–1879, “Beitraege zur Wuerdigung Schillers. Briefe ueber die aesthetische Erziehung des Menschen.” Published by G. Wachsmuth, Stuttgart, 1922. He wrote letters upon letters about this aesthetic education of the human being, most ingenious letters. This man had the misfortune of breaking a leg as the result of a fall in the street. The leg was set, but, being undernourished, Deinhardt could not recover and died from breaking a bone. That is to say, he who already in the second half of the nineteenth century had so conscientiously interpreted Schiller's Aesthetic Letters died of malnutrition. And Deinhardt's letters on Schiller's aesthetic education of man are completely forgotten!

Again, these Aesthetic Letters by Schiller would be a good preparation for purifying and uplifting the soul so as to gain a spiritual view of the world. Schiller himself was not yet able to do this. It is always effective, however, if another person engaged in soul development takes up something originating from the one who as yet does not reach up into the spiritual world. It then has the effect of letting him see into the spiritual world. To be sure, people in Europe have revered as special remedies for the soul Ralph Waldo Trine, Marden⁶⁷ and similar superficial minds instead of Schiller, forgetting the other views that would actually lead upward into the spiritual world.

It is indeed necessary that these matters be grasped and comprehended in the whole context of life and world conditions. People have to realize how differentiated human capabilities are all over the earth. And the following must be pointed out. Up to now, no effort has been spared to publicize Schiller's riotous early works, The Robbers, Fiesco, or Intrigue and Love. People become most enthusiastic about the sentimentalities of Mary Stuart, the very profitable dramatic scenes of Maid of Orleans or the Bride of Messina. Today, Schiller's Aesthetic Letters, in which he surpasses himself in significance for all humanity—his Robbers, the whole of Mary Stuart and Wallenstein notwithstanding should not only be taken up and studied, one should allow them to affect one. For today, it is up to us not just to indulge in the empty talk of philistine academics existing in regard to our classical writers such as Goethe and Schiller, but above all else to take our own stand and on our own to discover what was great about them. We go on repeating what philistine academia has said for over a century about Wallenstein, Mary Stuart, and so forth. Our task today is to grasp such greatness ourselves in a fundamental way, for only then can humanity progress. So, here too, we discover the necessity for a transformation, a renewal. Even what people in our schools read and hear about Mary Stuart, Wallenstein, The Robbers, and so forth, must be revised. In this critical age we need a complete renewal, for the times are critical indeed.

If we look over to the West, we see that with all that it can produce as the expression of mankind through the nerves-and-senses system, this West is asking for the ascent into what lies beyond human knowledge in the spiritual world. I told you yesterday that in order for the cultural life, the life of the state and the economic life to be able to assert themselves in the threefold social organism, they must work together. These three elements must work together. Let us not merely say, “Ex Oriente lux!” We can turn to the Orient, study the Bhagavad Gita, Yoga philosophy and the Vedas; we can grind away at these subjects just as we have become accustomed to grind away at others in Europe. We can start grinding away at Oriental philosophy after the other subjects have become boring to us. But we shall make no progress this way, for what was once right for the earth will not again be appropriate for the present and Future; it will remain something of the past. We can admire it as something that was once right for the earth; we cannot, however, simply adopt it again in a passive manner as does the Theosophical Society, for instance. Likewise, we cannot just carry over what has been handed down to us of the European past in the old tradition. We cannot say that what is contained in the national characteristics of the Orient, of Middle Europe, can simply be renewed by us. Rather, we must ask, if we wish to achieve a realistic union of these three elements that are inherent dispositions of human nature, how can we do that? We can only do it when we realize in what way the nerves-and-senses life, which has, after all, taken hold of all of us, must pass beyond itself. It means that we must rise to something different that can come neither from the East, the Middle nor the West. It can only come through the new initiation, through the new spiritual science. It is brought about by our ascending from the most current form of thinking, trained by natural science and the nerves-and-senses being, to the science of the new initiation; acquiring from this new initiation the ways and means for bringing about cooperation between what was once the nature of the ancient Orient, later that of the Middle and now that of the West. We need a new science of initiation that can bring about a unity of these three, a living unity. In this modern age, we will not arrive at a cultural life if we do not strive for this new initiation science. We will have no proper politics, no life of the state, if we just continue in the same old way, if we do not turn to those scientific branches born of the new initiation and inquire how the politics of the future must be shaped. Neither will we achieve a new economic life, if we do not understand that form of thinking which should be applied neither to philosophy as did Spencer, nor to the life of the state as did Adam Smith, but only to the organization of the economic life. Then, however, we must also know how to integrate the latter into the two other systems. For that we need the science of initiation. We cannot progress if we cannot say to ourselves: From a comprehension of what was once the Oriental disposition, we come to the essence of the cultural, the spiritual life. By truly comprehending the disposition of the human being of the Middle, we reach the point of really understanding the nature of the life of rights, of the state. By understanding the Western nature, we gain a comprehension of what the economic life is. The three fall apart, however, if we cannot unite them in a higher unity. And we can only accomplish that when we view the three from the perspective resulting for us from the new Mysteries, which are here called the anthroposophically oriented spiritual science.

These matters must be understood, for whoever has insight into them knows that all the aspirations coming to expression today are leading towards ruin. People simply do not reckon with the most important factors. Take the most radical socialists. Subjectively they may have honorable intentions for humanity, but they only count an forces of decline. They strike a wrong balance of life. We only take stock the right way when, out of spiritual science, we do not just grasp at anything arbitrarily put there, saying that this is the way it must be if humanity is to be happy, but when we ask ourselves: What will come into being when the cultural life, the life of rights and the economic life are brought into the right relationship with each other; what kind of social organism results from that? Then, such a social body will also contain its permeation with spirit. This implies the presence of a realistic economic life, not one that people dream and fantasize about, but one that can originate as the best possible one. Again, its political system will be the best possible; a cultural life will be present that will unite the prenatal life with that after death. Such a cultural life will see in the human being, dwelling here in this physical world, a being orienting himself according to his rights; a being into whom, in the cultural sphere, shines his prenatal life; a being who in the economic life cannot attain to an ideal, only to the best possible one, yet is able through initiation science in his will to transform the faculties active in the economic sphere so that they allow the life after death to shine forth. Because this is the case, anthroposophically oriented spiritual science is not just one theory among many, not something that takes its place as a party or sectarian program alongside others. Anthroposophy is something that is brought forth out of the knowledge that can be acquired when garth's and mankind's evolution are comprehended in their working together and in their totality.

In the present time, we have to admit that any other relationship to the world or to temporal reforms will lead to nothing, for what can bring progress to mankind must emerge out of the new initiation science.

Today, this must be expressed again and again in many different ways. It has been incorporated into this building; it is expressed in all the details of this structure. Looking even at its smallest segment, it can tell you about what is intended here, what is expressed in words in a variety of ways. This is what gives the whole matter here a certain uniform character. At the same time, a will comes to expression here that is intimately connected with the forces of ascent, not the declining forces of evolving humanity, something one could wish people would understand. This is what we should like to work for more and more. This is what we now wish to aim for by means of the courses⁶⁸ that will be given here this fall, in which we intend to show that the knowledge derived from anthroposophically oriented spiritual science can work in a truly fructifying manner into the individual branches of science. Then, the day will perhaps come when people will understand what is really intended here, when sufficient comprehension will exist in the world so that we can reach the point at some future date when this building, still enshrouded in mist, can be opened up. For, as long as this building cannot be opened up, there still exists something that shows a lack of understanding for what is intended here.
I shall continue with this next Friday at eight o'clock.

At eight tomorrow, our friend, Count Polzer,⁶⁹ will lecture on European politics of the last century in connection with the testament of Peter the Great. This is an interesting subject about which, hopefully, a discussion will ensue. On Friday, I shall continue with the questions, already presented, and their application to the individual human being. On Saturday, at eight o'clock, I will continue with those particular questions that relate to religious problems. Sunday at six-thirty will be the next eurythmy performance, followed by a lecture.

• 65. Reference to Alfons Lehmen, SJ: 1847–1910, and his book Lehrbuch der Philosophie auf aristotelisch-scholastischer Grundlage, Vol. I, Freiburg i. Br., 1917. Compare with this the lecture of July 10, 1920, reprinted in “Blaetter fuer Anthroposophie,” September, 1953. Not translated.
• 66. Heinrich Marianus Deinhardt: 1821–1879, “Beitraege zur Wuerdigung Schillers. Briefe ueber die aesthetische Erziehung des Menschen.” Published by G. Wachsmuth, Stuttgart, 1922.
• 67. Orison Swett Marden: 1850–1924, American author.
• 68. Reference to the first Course of the School of Spiritual Science at the Goetheanum from September 26 until October 16, 1920.
• 69. Ludwig Graf von Polzer-Hoditz: 1869–1945; his lecture was later published under the title, “Der Kampf gegen den Geist und das Testament Peters des Grossen,” Stuttgart, 1922.

When you consider what has been said here during the past two days you will see that what belongs to the essence of imperialism is that in an imperialistic community something that was felt to be part of a mission—not necessarily justified, but understandable—later continued on as an automatism, so to speak. In the history of human development things are retained—simply due to indolence—which were once justified or explicable, but no longer are.

If a community is obliged to defend itself for a period of time, then it is surely justified to create certain professions for that purpose: police and military professions. But when the danger against which defense was necessary no longer exists, the professions continue to exist. The people involved must remain. They want to continue to exercise their professions and therefore we have something which is no longer justified by the circumstances. Something develops which, although perhaps originating due to the necessity for defense, takes on an aggressive character. It is so with all empires, except the original imperialism of the first human societies, of which I spoke yesterday, in which the people's mentality considered the ruler to be a god and thus justified in expanding his domain as far as possible. This justification was no longer there in all the subsequent empires. Let us now consider once again from definite viewpoints what is apparent in the historical evolution of mankind. We find that in the oldest times the will of the individual who was seen as divine was the indisputable power factor. In public life there was in reality nothing to discuss in such empires; but this impossibility of discussion was grounded in the fact that a god in human form walked the earth as the ruler. That was, if I may say so, a secure foundation for public affairs.

Gradually all that which was based on divine will and was thus secure passed over to the second stage. In that stage the things which can be observed in physical life, be they persons, be they the persons' insignias, be they the deeds of the governing or ruling persons, it was all symbols, signs. Whereas during the first phase of imperialism here in the physical world the spirit was considered directly present, during the second stage everything physical was thought of as a reflection, as an image, as a symbol for what is not actually present in the physical world, but only illustrated by the persons and deeds in the physical world.

Such times, when the second stage appeared, was when it first occurred to people that a possibility for discussion of public affairs was possible. What we today call rights can hardly be considered as existing during the first stage. And the only political institution worth mentioning was the phenomenon of divine power exercised by physical people. In social affairs the only thing that mattered was the concrete will of a physical person. To try to judge whether this will was justified or not makes no sense. It was just there. It had to be obeyed. To discuss whether the god in human form should or should not do this or that made no sense. In fact it was not done during those times when the conditions I have described really existed. But if one only saw an image of the spiritual world in physical institutions, if one spoke of what Saint Augustine called the “City of God”—that is, the state which exists here on earth, but which is really an image of heavenly facts and personalities, then one can hold the opinion that what the person does who is a divine image is right, is a true image: someone else could object and say that it is not a true image. That's when the possibility of discussion originated. The person of today, because he is accustomed to criticize everything, to discuss everything, thinks that to criticize and discuss was always present in human history. That is not true. Discussing and criticizing are attributes of the second stage, which I have described for you. Thus began the possibility to judge on one's own, that is, to add a predicate to a subject. In the oldest forms of human expression this personal judging was not at all present in respect to public affairs. During the second stage what we call today parliament for example was in preparation; for a parliament only makes sense when it is possible to discuss public affairs. Therefore, even the most primitive form of public discourse was a characteristic of the second stage. Today we live in the third stage, insofar as the characteristic form of the western countries more or less spreads over the world. This is the stage of platitudes. This stage of platitudes, as I characterized it to you yesterday, is the one in which the inner substance has also disappeared from discussion and therefore everyone can be right, or at least think that they are right, when it can't be proved that they are wrong, because basically within the world of platitudes everything can be affirmed. Nevertheless, previous stages are always retained within the next stages. Therefore the inner impulse to imperialism exists. People observe things very superficially. When the previous German Kaiser wrote in a book that was opened out to write in: “The king's will is sublime law”—what did it mean? It meant that he expressed himself in the age of platitudes in a manner that only had meaning for the first stage. In the first stage it was really the case that the ruler's will was highest law. The concept of rights, which includes the right of free speech, and involves lawyers and courts, is essentially a characteristic of the second stage, and can only be grasped in its reality from the viewpoint of the second stage. Whoever has followed how much discussion has taken place about the origin and character of rights will have noticed that there is something shimmering in the rights concept as such, because it is applicable to the symbolic stage, where the spiritual shimmers through the material, shines, so that when only the external signs, the legal aspects and words appear, one can argue and discuss what are rights and the legal system in public discourse.

In the age of the platitudes, however, understanding of what is necessary for rights in society is completely lost: that the spiritual kingdom shines through into the physical kingdom. And then one arrives at such definitions as I described yesterday using the example of Woodrow Wilson. I will now read to you a definition of the law that Woodrow Wilson gave so you can see how this definition consists of nothing but platitudes. He said: “The law is the will of the state in respect to those citizens who are bound by it.” So the state unfolds a will! One can well imagine that someone who is embedded so strongly in abstract idealism, not to mention materialism—for they are practically the same—can claim that the state is supposed to have a will. He would have to have lost all sense of reality to even conceive of such a thing let alone write it down. But it is in the book I spoke to you about yesterday—the codex of platitudes: The State, Elements of Historical and Practical Politics.

There are other interesting things in it. Only in parenthesis I would like to draw your attention to what Wilson says in this book about the German Empire after he describes how the efforts to found it were finally successful in 1870/71. He describes this with the following sentences: “The final incentive for achievement of complete national unity was brought about by the German-French war of 1870/71. Prussia's brilliant success in this struggle, fought in the interest of German patriotism against French impertinence, caused the cool restraint of the central states towards their powerful neighbor in the northern end; they united with the rest of Germany and the German Empire was founded in the royal palace at Versailles on January 18, 1871.” The same man wrote that who a short time later in Versailles united with those whose impertinence had once been the motivation for the founding of the German Empire. Much of present day public opinion derives from the fact that people are so terribly superficial and pay no attention to the facts. If you decide to decide according to objective information, then things look quite different from what is propounded in public and accepted by thousands upon thousands of people. It wouldn't have hurt one bit if when Woodrow Wilson arrived in Paris in glory, praised from all sides, these remarks had been held up to him. That is what must be striven for, to take the facts into account, which means also the truth.

So the second stage is when discussion arises, which is what makes the civil rights concept possible. The third stage is when economic life is the essential reality. And yesterday we showed how this [present] age of platitudes is absolutely necessary in the course of historical evolution in order that the platitude, which is empty, can open people's eyes to the fact that the only reality is economic life and how it is therefore so necessary to propagate spirituality, the new spirituality in the world.

People have quite a skimpy idea about this new spiritual life. And it is therefore understandable that it is burdened with the most ridiculous misunderstandings. For this new spirituality must penetrate into the depths of human life. And although those secret societies, about which I spoke yesterday, only traditionally preserve the old forms, the slogan “brothers,” meaning not to let social class or an individual's religion play a part in the lodges, in a certain sense does prepare for it in the right way.

We say today—I beg you to pay special attention to this, let's take something quite banal, quite common: “The tree is green.” This is a manner of speaking which is common to the second stage of human development. Perhaps you will understand me better if you imagine that we try to paint this opinion—that “the tree is green.” You cannot paint it! There will be some white surface and green will be added, but nothing about the tree has been painted. And when something of the tree is painted which isn't green all you do is disturb the effect even more. If you try to paint “The tree is green,” you are painting something dead. The way we combine subject and predicate in our speech is only useful for our view of the dead, of the non-living in the world. As we still have no idea of how everything in the world is alive, and how to express ourselves about what is alive, we form such judgments as “The tree is green,” which presupposes that a relationship exists between something and the color green, whereas the color green is itself the creative element, the force which acts and lives. The transformation of human thinking and feeling will have to take place within the innermost life of the soul. This will take a long time to accomplish, but when it does it will affect social conditions and how people relate to each other.

Today we are only at the beginning of all this. But it is necessary to know which paths lead to the light. I have said that it is meaningful when people get together and each one's subjective beliefs play no role. And consider it from this viewpoint—really think about it—the way in which anthroposophy is described. It is not described through definitions or ordinary judgments. We try to create images, to present things from the most varied sides, and it is senseless to try and nail down something meant in a spiritual-scientific sense with a mere yes or no opinion. People today always want to do that, but it isn't possible. It happens ever more frequently—because we are growing out of the second stage and into the third—that someone asks: What is good for me in order to counter this or that difficulty in life? Advice is given. Aha! The person concerned says, so in this or that situation in life one must do this or that. They generalize. But it has only a limited meaning, for judgments given from the spiritual world always have only an individual meaning, are only applicable to one case. This way of generalizing, which we have become accustomed to in the second stage, must not continue into the third stage. People today are very much inclined to carry things over from the past into the future. One can become disinclined towards the things which are pernicious for the soul by seeing clearly what is happening.

Yesterday I indicated to you that in many respects the Catholic Church harks back to the first stage. It contains something like a sham or a shadow of the first stage of human evolution, which sometimes solidifies into a kind of spiritual imperialism, as for example in the 11th century when the Monks of Cluny really ruled over Europe more than is thought. From their ranks the powerful, imperialistic Pope Gregory VII emerged. Therefore Roman Catholic dogma enables the priest to feel greater than Christ, because he can force him to be present at the altar. This clearly shows that the institution of the Catholic Church is a relic, a shadow-image of what existed in the very first imperialism.

You know that a great enmity existed between the Catholic Church and the secret societies which used Freemasonry in the west—a certain form of Freemasonry at least—as their instrument. It would go too far in this lecture to describe in detail how this enmity has gradually increased over time. But one thing can be said, how in these secret societies the opinion is very strong that the Catholic Church is a relic of the first stage of imperialism. The Holy Roman Empire used this framework to have Charlemagne and the Otto's crowned by the pope, thereby using the imperialism of the soul as the means of mundane anointment. They took what still remained from older times and poured it into the new. Thus the imperialism of the second stage was poured into the framework of the first imperialism.

Now we have arrived at the third stage, which shows itself to be economic imperialism, especially in the west. This economic imperialism is connected to a background culture of secret societies, which are sated with empty symbols. But while it has become clear that the social constitution of the Church is a shadow-image of what once existed and no longer has meaning, it is still not understood that in the second stage the statesmen of the west still suffer under a great illusion. Woodrow Wilson would no longer speak of the will of the Church, but he speaks of the will of the State as being self-evident. But the state only had the importance attributed to it during the second stage of human development. Whereas during the oldest, the first stage the Church was all-powerful, in the second stage the state contains everything that was attributed to the Church in the first stage. Thus the economic imperialism of Great Britain and even a certain idea of freedom has been poured into the state. And those who were educated in Great Britain see in the state something that can well have a will of its own.

But we must perceive that this concept of the state must take the same road the concept of the Church has traveled. It must be realized: If we retain this concept of the state for the entire social organism, a mere rights institution, and force everything else into this rights institution, we are propagating a shadow just as the Church has propagated a shadow—recognized as such by the secret societies. There is little awareness of this though. Think of all the public affairs that people are enthusiastic about which are pressed into the concept of the political state. There are nationalists, chauvinists and so forth; everything we call nation, national , chauvinism, it's all incorporated into the framework of the state. Nationalism is added and the concept of the “nation-state” is construed. Or we may have a certain opinion about, say socialism, even radical socialism: the framework of the state is used. Instead of nationalism, socialism is incorporated. But then we have no concept; it can only be a shadow-image, as the constitution of the Church has become. In some Protestant circles the idea has arisen that the Church is only the visible institution, that the essence of religion must take root in people's hearts. But this degree of human development has not yet arrived in respect to the political state, otherwise we wouldn't be trying to squeeze all kinds of nationalisms into the political boundaries which exist as the result of the war [First World War—trans.] All this neglects to take one thing into consideration—the fact that what occurs in the historical development of humanity is life and not mechanism. And a characteristic of life is that it comes and goes. The imperialistic approach is different however. According to this approach one does not think about the future. This is part of the present-day approach to public affairs, that people have no living thoughts, only dead ones. They think: Today we instituted something, it is good, therefore it must remain forever. The feminist movement thinks like this, as do the socialists and the nationalists. We have founded something, it begins with us, everything waited for us until we became clever enough. And now we have discovered the cleverest that exists and it will continue to exist forever. It's as though I have brought up a child until he is eighteen years old and I say: I have brought him up correctly, and he will stay as he is. But he will get older, and he will also die, as does everything in the course of human evolution. Now I come to what I mention before about what must accompany the principle of indifference to one's religious beliefs and fraternity. What must accompany them is the awareness that life on earth includes death and that we are aware that the institutions we create must of necessity also cease to exist, because the death principle already resides in them and they therefore have no wish to exist forever, do not consider being permanent. Of course under the influence of the thinking characteristic of the second stage this is not possible . But if the feeling of shame of which I spoke yesterday arises, when we realize that we are living in the kingdom of platitudes under which only economic imperialism glimmers—then will we call for the spirit, invisible but real. We will call for a knowledge of the spirit, one which speaks of an invisible kingdom, a kingdom which is not of this world in which the Christ-impulse can actually gain a foothold.

This can only happen when the social order is tripartite, threefold: The economy is auto- administered, the political state is no longer the absolute, all-inclusive entity, but is exclusively concerned with rights alone, and spiritual/cultural life is truly free, meaning that here in reality a free spiritual sector can be organized. The spiritual life of humanity can only be free if it is dependent only upon itself and when all the institutions responsible for cultivating the spirit, that is, cultural life, are dependent only upon themselves.

What do we have then, when we have this tripartite organism, this social organism? We have an economy in which the living physical earth is predominant. In this sector the economic forces of the economy itself are active. I doubt anyone will think that if the economy is organized as described in my book Towards Social Renewal—Basic Issues of the Social Question some kind of super-sensible forces will be present. When we eat, when we prepare our food, when we make our clothing, it is all reality. Esthetics may be symbolically present, but the actual clothing is the reality.

When we look at the second sector of the future social organism [the rights sector], we don't have a symbolism like the second stage, where the political state constituted the totality, but we have what is valid for one person being equally valid for the other. And the third sector will be neither symbol nor platitude, but a spiritual/cultural reality. The spirit will possess the possibility of really living within humanity. The inner social order can only be built through a transition to inner truthfulness. In the age of platitudes this will be especially difficult though. For during the age of platitudes people acquire a certain ingenious cleverness, which is, however, nothing more than a play on words of the old concepts. Just consider for a moment a characteristic example. Suddenly from the imperialism of platitudes comes the idea that it would be good if the queen of England also has the title “Empress of India.” One can invent the most beautiful reasons for this, but if it didn't happen, nothing would have changed. The Emperor of Austria, who now belongs to the deposed royalty, before he was chased out carried around along with his other titles a most unusual one: Franz Joseph I, Emperor of Austria, Apostolic King of Hungary, King of Bohemia, Dalmatia, Croatia, Slovenia, Galizia, Lodomeria, Illyia and so on. Among all these titles was also “King of Jerusalem!” The Austrian Emperor also carried, until he was no longer emperor, the title “King of Jerusalem.” It came from the crusades. It would be impossible to give a better example of meaninglessness than this. And such meaninglessness plays a much greater role than you imagine. It is a question of whether we can arise to a recognition of the present-day platitudes. It is made difficult because those who live in platitudes are the verbal representatives of the old concepts that stagger around in their brains imitating thoughts. But one can only achieve real thinking again when the inner soul-life is filled with substance and that can only come from knowledge of the spiritual world, of spiritual life. Only by being relieved by the spirit can one become a complete person, after having been constipated with platitudes. What I described yesterday as a feeling of shame will result in the call for the spirit. And the propagation of the spirit will only be possible if the spiritual/cultural sector is allowed to develop independently. Otherwise we will always have to take advantage of loopholes, as was the case with the Waldorf School because the Württemberg Province education law had such a loophole which made it possible to establish a Waldorf school only according to spiritual laws, according to spiritual principles, something which in practically no other place on earth would be possible. But one can only organize the things concerning the spiritual life from the spirit itself if the other two sectors do not interfere, if everything is taken directly from the spiritual sector itself.

At present the tendency is the reverse. But this tendency does not reckon with the fact that with every new generation a new spiritual/cultural life appears on earth. It's immaterial whether a dictatorship or a republic is established, if it is not understood that everything which appears is subject to life and must be continuously transformed, must pass through death and be formed anew, pass through metamorphoses, then all that will be accomplished is that every new generation will be revolutionary. Because only what is considered good for the present will be established. A fundamental concept for the western areas which are so mired in platitudes must be to see the social organism as something living. And one sees it as living only when it is considered in its threefold nature. It is just those whose favorable economic position allows them to spread an [economic] imperialism over practically the whole world who have the terrible responsibility of recognizing that the cultivation of a true spiritual life must be poured into this imperialism. It is ironic that an economic empire which spread over the whole world was founded on the British Isles and then when they were seeking mystical spirituality turned to those whom they had economically conquered and exploited. [India—Tr.] The obligation exists to allow one's own spiritual substance to flow into the social organism. That is the awareness which our British friends should take with them, that now, in this worldwide important historic moment, in all the world's economic institutions where English is spoken, the responsibility exists to introduce true spirituality into the exterior economic empire. It's an either/or situation: Either efforts remain exclusively oriented towards the economy—in which case the fall of earthly civilization is the inevitable result—or spirit will be poured into this economic empire, in which case what was intended for earthly evolution will be achieved. I would like to say: Every morning we should bear this in mind very seriously and all activities should be organized according to this impulse. The bell tolls with extreme urgency at present—with terrible urgency. In a certain sense we have reached the climax of platitudes. In an age when all content has been squeezed out of platitudes, content which came to humanity previously but which no longer has any meaning, we must absorb real substantial content into our psychological and social life. We must be clear about the fact that this either/or must be decided by each individual for him or her self and that each must participate in this decision with his most inner force of soul. Otherwise he does not participate in the affairs of humanity.

But the attraction for illusion is especially strong in the age of platitudes. We wish so to sweep away the seriousness of life. We avoid looking at the truth inherent in our evolution. How could people let themselves be deceived by Wilsonian ideas if they really had the intense desire for truthful clarity? It must come. The desire for truth must grow in humanity. Above all, the desire for the liberation of spiritual/cultural life must grow along with the knowledge that nobody has the right to call himself a Christian who has not grasped the saying: “My kingdom is not of this world.”

This means that the kingdom of Christ must become an invisible kingdom, a truly invisible empire, an empire of which one speaks as of invisible things. Only when spiritual science gains in importance will people speak of this empire. Not some church, not some state, not some economic empire can create this empire. Only the will of the individual who lives in a liberated spiritual/cultural life can create this empire.

It is difficult to believe that in the lands in which people are downtrodden much can be done to free spiritual life. Therefore it must be done in those lands where the people are not downtrodden politically, economically and, obviously, not spiritually downtrodden. Above all it must be realized that we have not arrived at the day when we say: Until now things have gone downhill, they will go uphill again! No, if people do not act for this objective out of the spirit, things will not go uphill again, but will continue downhill. Humanity does not live today from what it has produced—for to produce again a spiritual impulse is necessary—humanity lives today from reserves, from old reserves, and they are being used up. And it is childish and naïve to think that a low point is reached some day and things will get better then, even with our hands in our laps. That's not how it is. And I would like to see that the words spoken here kindle a fire in the hearts of those who belong to the anthroposophical movement. I would hope that the specter which perhaps haunts those who find their way to this anthroposophical movement be overcome by the spirit meant here. It is certainly true that someone who finds his way to such a movement often seeks something for himself, for his soul. Of course he can have that, but only in order to stand with his soul in the service of the whole. He should advance, certainly, for himself, but only so mankind can advance through him. I cannot say that often enough. It should be added to those things I said should be thought about every morning. If we had really taken the inner impulse of this movement seriously, we would have been much farther along. But perhaps what is done in our circles does not help advance towards the future, but is often a hindrance. We should ask ourselves why this is so. It is very important. And above all we should not think that the sharpest powers of opposition are not active from all sides against what strives for the well-being of humanity. I have already indicated to you what is being done in the world in opposition to our movement, what hostility is activated against us. I feel myself obliged to make these things known to you, so that you should never say to yourself: We have already refuted this or that. We have refuted nothing, because these opponents are not interested in the truth. They prefer to ignore as much as possible the facts and simply aim slanderous accusations from all corners.

I would like to read part of a letter to you which arrived recently from Oslo. “One of our anthroposophical friends works in a so-called people's college in Oslo together with a certain Schirmer. This Mr. Schirmer is in a certain sense quite a proficient teacher, but is also a fanatical racist and a sworn anti-Semite. At a people's meeting where three of us gave lectures about the Threefold Society, he talked against us, or rather against Dr. Steiner's Towards Social Renewal, although without much success. The guy has a certain influence in teachers' circles and he works in his own way in the sense of the social triformation in the school insofar as he is for freedom, but on the other hand he works against the social triformation and Dr. Steiner for the simple reason that he suspects that Dr. Steiner is a Jew. That is perhaps not so bad. We must expect and overcome more serious opposition. But now he has received confirmation of his suspicion. He turned to an ‘authority,’ namely the editor of the political anthropological monthly, Berlin-Steglitz. This purely anti-Semitic magazine wrote to him that Dr. Steiner is a Jew through and through. He is associated with the Zionists. And the editor added that they, the anti-Semites, have had their eye on you [Dr Steiner] for a long time. Mr. Schirmer also says that a persecution of the Jews is beginning now in Germany, and that all the Jews on the anti-Semites' blacklist should be simply shot down or, as they say, rendered harmless.” and so on.

You see, this has nothing to do with anti-Semitism as such, that's only on the face of it. They choose slogans in these situations, with which they try to accomplish as much as possible with people who listen to slogans. But such things clearly indicate what most people don't want to see, what they want to ignore more and more. It is today much more serious that you think, and we should not ignore the seriousness of the times, but should realize that we are only at the beginning of these things which are opposed to everything that is intended to advance human progress. And that we should never, without neglecting our responsibilities, divert our attention from what is a radical evil within humanity, what manifests as a radical evil within humanity. The worst that can happen today is paying attention to mere slogans and platitudes, and believing that outdated concepts somehow have roots in human reality today—if we do not initiate a new reality from the sources of the spirit itself.

That, my dear friends, was what I wanted to tell you today, first of all to all of you, but especially to those whose visit has pleased us greatly—especially to our English friends, so that when they return to their own country, where it will be so important, they will have something on which to base their activities. You will have seen that I have not spoken in favor or against anyone, nor have I flattered anyone. I only speak here in order to say the truth. I have known theosophists who when they speak to members of a foreign nation begin to talk about what an honor it is to be able to spread the teachings about the spiritual life in a nation which has accumulated so much glory. Such things cannot be said to you here. But I believe that you have come here to hear the truth and I think that I have best served you by really trying to tell the unvarnished truth. You will have learned during your trip that telling the truth nowadays is not a comfortable thing, for the truth calls forth opposition now more than ever. Do not be afraid of opposition, for they are one and the same: to have enemies and to tell the truth. And we will understand each other best when our mutual understanding is based on the desire to hear the unvarnished truth. Before I leave for Germany, this is what I wanted to say to you today, and especially to our English friends.

Like two mighty pillars of the spirit have the annual festivals of Christmas and Easter been placed by the Christian world within the course of the year, itself a symbol of the course of human life. On these spiritual pillars standing before the human soul in its contemplation are inscribed the two great mysteries of mankind's physical existence. We must regard them very differently from the way we regard other events in the course of our physical life.

It is true that a supersensible element reaches into this physical life through our sense observation and our intellectual judgments, through the content of our feeling and will. In certain instances it proclaims itself clearly as supersensible—when, for example, Christian feeling undertakes to symbolize it in the festival of Pentecost. With Christmas and Easter, on the other hand, we must look at two events in earthly life that in external appearance would seem perhaps to be completely physical events; and yet, in contrast to all other physical events, they do not—indeed, they cannot by their very nature—present themselves as simply physical events. We can observe human physical life as we observe nature, perceiving with our senses the external manifestation of the spirit. But we can never observe the two boundary events of human life, not even just their physical occurrence, without confronting through physical perception itself their tremendous riddle, their profound mystery. These are the events of birth and death. In the life of Christ Jesus, and in our thoughts of Christmas and Easter reminding us of it, these two events of man's physical life stand before our soul, addressing the Christian heart.

As we contemplate these two great mysteries in their relation to Christmas and Easter, we find illuminating strength for our thinking, a powerful incentive for our willing, and an uplifting of our whole being. They stand there, these two pillars of the spirit, possessing an eternal value.

In the course of human evolution, however, men's capacities have changed for approaching the sublime conceptions of Christmas and Easter. During the early Christian centuries, when the Event of Golgotha had penetrated and shocked many hearts, men gradually found their way to the thought of a Savior dying on Golgotha. In the Crucified One hanging on the Cross they found the idea of redemption. And they gradually formed the powerful imagination of Christ dying on the Cross. But in later times, especially since our modern age began, Christian feeling has adjusted itself to the materialism rising in human evolution and has turned to the picture of the childlike element entering the world as the newborn Jesus.

One may certainly say that a sensitive person will find European Christianity decidedly materialistic from the way it has concentrated in recent centuries upon the Christmas manger. The desire to fondle the infant Jesus—this is not meant in a bad sense—has become trivial in the course of centuries. And many songs about the Jesus Child that today are still considered beautiful, or—as some people would say—charming, seem to us not serious enough for these grave times.

But the conception of Christmas and the conception of Easter are eternal pillars, eternal monuments of the human heart. One can truly say that this age of new spiritual revelations will cast new light upon Christmas, so that gradually it will be experienced in a glorious, new form. It will be our task to hear the call in present world events for a rejuvenation of many old conceptions, the call for a new revelation of the spirit. It will be our task to understand that a new meaning for Christmas is working its way out of world events for the strengthening and uplifting of the human soul.

The birth and death of a human being, however intently we may observe and analyze them, manifest themselves as events happening on the physical plane but in which a spiritual element prevails. No one who reflects earnestly can possibly deny that they give evidence in the way they occur that man is the citizen of a spiritual world. No physical observation of birth and death will ever find anything in what the senses can perceive and the intellect grasp, other than events in which the spirit is directly manifested in the physical. Only these two earthly events appear in this way to the human heart.

For the event of birth, the Christmas event, the human and Christian heart must develop an ever deeper sense of mystery. One may say that men have seldom looked from a high enough level upon the mysterious nature of birth. Seldom, indeed; but then at such moments its tidings speak to the depths of the human soul.

So it is, for instance, with the images associated with that spiritual genius of fifteenth-century Switzerland, Nikolaus von der Flüe.¹ It is related of him—and he himself told it—that before his birth, before he breathed the outer air, he beheld the physical form that he would have after birth and during the course of his life. Also, he beheld before birth the ceremony of his own christening, with the persons who were present and who were then around him in his early childhood. With the exception of one elderly person whom he did not recognize, he knew all these people because he had seen them before he saw the light of the physical world.

However one may view this story, one cannot but see that it points impressively to the mystery of human birth, which is so magnificently symbolized for world history by the Christmas imagery. The story of von der Flue suggests that there is something connected with our entrance into physical life that only by a very, very thin wall is hidden from our everyday view, a wall so thin that it can be broken through when a karmic situation exists as in the case of Nikolaus von der Flüe. Such moving allusions to the mystery of birth and Christmas still meet us here and there. But one must say that as yet mankind is hardly aware of the fact that birth and death, the two boundary pillars standing there in the physical world, reveal themselves even in their physical appearance as spiritual events that could never occur in the ordinary course of nature, as events in which, on the contrary, divine spiritual Powers actually intervene. This is evident from the fact that both these boundary experiences still remain mysteries, even in their physical manifestation.

The new revelation of the Christ now moves us to contemplate the course of human life—allow me to express it in the following way—as Christ wishes us to contemplate it in the twentieth century. As we try today to grasp the meaning of Christmas, let us recall a saying attributed to Christ Jesus that points truly to the Christmas event: “Except ye become as little children, ye shall not enter the Kingdom of Heaven.” “Except ye become as little children”: this is certainly not encouraging us to strip away all the mystery of the Christmas conception, and to drag it down to the banality of “dear little Jesus,” as many folk songs and other songs have done—the folk songs less than the art songs—during the materialistic development of Christianity. This very saying—“Except ye become as little children, ye shall not enter the Kingdom of Heaven”—impels us to look up to mighty impulses flowing through human evolution. And in our own time, all that is happening in the world can surely be no reason for lapsing into trivial ideas of Christmas, when the human heart is filled with pain, when it must look back upon millions of human beings who have met their death in these last years, must think of countless human beings hungering for food. At this time surely nothing is fitting but to contemplate the mighty thoughts in world history that have impelled and inspired humanity. One can be brought to such thoughts by the saying, “Except ye become as little children.” And one can supplement it by these words: “Unless you live your life in the light of this thought, you cannot enter the Kingdom of Heaven.”

When a human being enters this world as a child, he has come directly from the spiritual world. What happens in physical life, the procreation and growth of his physical body, is only a covering for the event that cannot be described otherwise than by saying: man's central being leaves the spiritual world. He is born out of the spirit into the body. When the Rosicrucian says “Ex Deo Nascimur,” he is speaking of the human being entering the physical world. What first en-sheathes him, what makes him a complete physical being here on earth: this is what is referred to by the words “Ex Deo Nascimur.” If one would speak of the kernel of the human being, his innermost core of being, one must say: he comes down from the spirit into this physical world. Through what takes place in the physical world—which he is able to observe from spiritual regions before his conception and birth—he is clothed with a physical body, in order that he may have experiences that are only possible in such a body. But he has come, in his central core of being, out of the spiritual world. And he reveals—to one who wants to see things as they really are in this world, who is not blinded by materialistic illusions—he reveals in his very first years by his very nature that he has come out of the spirit. One's experiences with a child, if one has insight, are of such a character that one feels in him the after-effects of his recent life in the spiritual world.

This is the mystery that is indicated by such stories as the one associated with Nikolaus von der Flüe. A trivial view and one strongly influenced by materialistic thinking asserts in its simplicity that a human being develops his ego gradually in the course of his life from birth to death, that his ego becomes more and more clearly manifest and more and more powerful. This is a naive way of thinking! If one observes the true human ego that comes from the spiritual world into its physical sheath through birth, one speaks quite differently about the entire physical development of the human being. For one knows that as the human being grows physically in his physical body, actually his true ego slowly vanishes into the body, becoming continually less and less manifest. One knows that what develops here in the physical world between birth and death is only a mirrored reflection of spiritual happenings, a dead reflection of a higher life. One is expressing it properly if one says, the entire fullness of a man's being gradually disappears into the body; it becomes more and more invisible. He lives his life here on earth by gradually losing himself in his body. At death he finds himself again in the spirit. That is what one says who knows the facts. Someone ignorant of the facts will declare that a child is incomplete, that his ego gradually develops to greater and greater perfection, growing out of vague subconscious levels of human existence. A knowledge of what the spiritual investigator sees, causes one to speak differently about these things than is done from today's sense-consciousness, enmeshed as it is in external illusions and materialistic feelings.

Thus the human being enters the world as a spiritual being. His bodily nature while he is a child is still undefined; it has as yet laid small claim to his spiritual nature, which is entering into physical existence as if it were falling asleep. This spiritual nature only seems so empty of content to us because we cannot perceive it in ordinary life, just as we cannot perceive the sleeping ego and astral body when they are separated from the physical and etheric bodies. But the fact that we do not perceive a being does not make it less perfect. This is what the human being has to accomplish in regard to his physical body: that he shall bury himself in it more and more deeply, in order to acquire faculties that can only be acquired in this way. His soul and spirit being must lose themselves for a while in physical existence. In order that we may always remember our spiritual origin, in order that we may grow strong in the thought that we have journeyed out of the spirit into the physical world: it is for this reason that the Christmas festival stands there like a mighty pillar of light within the Christian world.

The Christmas imagination must grow ever stronger in the future spiritual evolution of humanity. It will then become powerful again for humanity. Human beings will once more be able to draw strength from it for their physical life; it will remind them in the right way of their spiritual origin. Seldom in our present time does it have so powerful an effect upon human hearts as it will have in the future. For it is a strange fact, but rooted in the very laws of spiritual existence, that what appears in the world to help mankind forward does not appear at once in its ultimate form. It appears first, as it were, tumultuously, as if it were launched prematurely by unlawful spirits of world evolution. We only understand the historical evolution of humanity properly when we realize that truths are not always to be taken up as they first appear. The right moment must also be considered for their entrance into evolution in their true light.

Among various thoughts that have entered into the evolution of modern humanity—inspired, certainly, by the Christ Impulse but appearing at first in premature form—is that of human equality before God and the world, the equality of all men. This is a profoundly Christian conception capable of ever increasing in depth. But it should not have been presented to human hearts in such vague form as it was given by the French Revolution when it first appeared among mankind so tumultuously. We must realize that human life is involved in a process of evolution from birth to death, and that the chief impulses working upon it are distributed in time. Think how it is with the human being as he enters sense-existence: he is filled with the idea of the equality of human nature in all men. We experience the child nature most intensely when we regard the child as permeated through his whole being by this idea. Nothing that creates inequality among men, nothing that organizes men so that they feel different from other men: nothing of all this enters at first into the child's nature. It is all imparted to him in the course of his physical life. Inequality is created by men's physical existence. They come from the spirit equal before God and the world and their fellowmen. This is proclaimed by the mystery of the child.

This mystery is closely related to our understanding of Christmas, which will be made more profound by new Christian revelations. For these will have to do with the new Trinity: the human being, representing all humanity; the forces of Ahriman; and the forces of Lucifer. As one learns how man is placed in world existence in a situation of balance between Ahriman and Lucifer, one comes to understand the real significance of the human being in external physical life.

Most of all, understanding must come about, Christian understanding, for a certain aspect of human life. Someday Christian thought will announce a fact that has already been put forward by some minds since the middle of the nineteenth century—may I say, in stammering accents, but quite distinctly. When one has first grasped the fact that a child enters his earth life with a consciousness of human equality, then one must go on to the fact that as the child becomes a man, unequal powers develop in him—as if from just the fact of being born—powers that are obviously not of this earth. One is then confronting another great mystery of human existence, one that is in direct contrast to the idea of equality. To see into this mystery will help one to form a true picture of mankind—something that already at this present moment in time has become earnestly necessary for the future evolution of the human soul. One faces the startling fact that human beings begin to differ from one another while they are growing out of childhood, by reason of something that obviously is born in them, something in their blood: that is, their various gifts and capacities.

One meets the question of gifts and capacities that create such inequality among men in connection with the thought of Christmas. Future Christmas festivals will point to the origin of this vast difference throughout the world in human capacities, talents, even genius. A person will only attain balance in his life when he has learnt to know the origin of certain capacities that are distinguishing him from other men. The light of Christmas, of the Christmas candles, must provide an explanation for evolving humanity. It must answer the question: Do individuals suffer injustice between birth and death from the way the universe is ordered? What is the truth about capacities and talents?

Dear friends, many things will be seen in a different light when mankind has become permeated by the new Christian feeling. Particularly, it will be understood why an esoteric knowledge of the Old Testament included special insight into the nature of prophecy. Who were those prophets who appear in the Old Testament? They were individuals who had been sanctified by Jahve and authorized by Him to use special spiritual gifts that reached far beyond those of ordinary men. Jahve had first to sanctify those capacities that are born to men through the blood. We know that Jahve influences human beings in the time between their falling asleep and waking; He does not work in their conscious life. Every true believer of the Old Testament said in his heart: The capacities and talents that differentiate men, rising to the level of genius in the case of a prophet, are indeed born with the individual. But they are not used by him beneficently unless he sinks in sleep into the realm where Jahve guides his soul impulses. Jahve, active from the spiritual world, transforms his talents; otherwise they would only be physical, only part of his bodily organism.

We point here to the deep mystery of an Old Testament conception. But this must die away, including the belief in the nature of a prophet. New conceptions must enter the evolution of world history for the salvation of mankind. The talent that the ancient Hebrew believed was sanctified by Jahve during unconscious sleep must now in this modern age be sanctified by the human being himself when he is awake and in a state of clear consciousness. But he can only do this if he knows that all natural gifts, capacities, talents, even genius, are luciferic endowments, that they work luciferically in the world unless they are permeated and sanctified by all that enters the world as the Christ Impulse. One touches upon a tremendously important mystery in the evolution of modern humanity if one grasps this central fact of the new Christmas thoughts. The Christ must be so felt, so understood that a human being can now stand before Him as a New Testament believer and say: In spite of my childhood sense of equality, I have been endowed with various capacities and gifts. But they can only contribute to the salvation of mankind if I dedicate them to the service of Christ Jesus, if I permeate my whole nature with the Christ, so that they may be freed from the grasp of Lucifer.

A heart permeated by the Christ tears away from Lucifer what otherwise works luciferically in human physical existence. This must be the powerful thought that will pervade the future evolution of the human soul. It is the new Christmas thought, the new annunciation of Christ's activity in our souls, transforming the luciferic influence. Lucifer's power in us is not due to our having come out of the spiritual world, but to the fact that we are clothed by a physical body permeated by blood. We have our talents through heredity. Our individual capacities come to us through the luciferic stream of heredity. They must be mastered and put to use during physical life not through inspirations we receive from Jahve during sleep, but through the Christ Impulse that we can feel working within us in our fully conscious life.

“Oh, Christian,” says the new Christianity, “turn your thoughts to Christmas! lay upon the Christmas altar all the differentiation you have received through your blood! sanctify your capacities, gifts, genius as you behold them illuminated by the light coming from the Christmas tree!”

The new revelation of the spirit must speak a new language, and we must not be dull and unheeding as it addresses us in this extremely serious time. If we remain receptive, then we will find the power that mankind must find for the great tasks that will confront us in this very age. We must experience the meaning of Christmas in all its gravity. Today we must realize in clear waking consciousness what the Christ was really saying when He spoke those words, “Except ye become as little children, ye cannot enter the Kingdom of Heaven.” The sense of equality that is natural to a child is not—if we regard him properly—proved false by these words. For the Child Whose birth we commemorate on Christmas Eve reveals ever new thoughts to mankind in the course of our evolution. He now proclaims that we must place all the distinguishing capacities we possess within the light of the Christ who ensouled this Child. All that our different talents achieve must be brought to the altar of this Child.

Perhaps, stirred by the earnestness of this Christmas thought, you will now ask, “How am I to experience the Christ Impulse in my own soul?” This question is often a burden in men's hearts.

Dear friends, what we may call the Christ Impulse does not become rooted in our souls in a moment, suddenly and tempestuously. It has taken root differently at different periods of evolution. In our present time a human being must take up in full, clear waking consciousness the cosmic truths that have been imparted stammeringly by our anthroposophically oriented spiritual science. As these truths are made known and as he comes to understand them, they will awaken in him the assurance that a new revelation, the new Christ Impulse for this age, has been brought to him. He will perceive the new Impulse if only he is attentive.

Try—in a truly lively way such as is appropriate for this age—to take into yourselves the spiritual thoughts of the cosmic Powers; try to take them up not merely as a teaching, or a theory, but so that they move your souls to their very depths and warm them, illuminate them, permeate them, so that you carry the thoughts living within you! Try to feel them so intensely that they seem to enter your soul by way of your body and change the body itself. Try to strip away from them all abstractions, all theory. Try to realize that they are true nourishment for the soul; they are not just thoughts, they are spiritual life coming from the spiritual world.

Enter into the most intimate inner union with these truths and you will observe three things. First you will observe that gradually—however they may be expressed—they eradicate from your soul something that usually appears so obviously in human beings in this age of the consciousness soul: self-seeking. When you begin to notice that they kill egotism and disarm self-seeking, then you will have perceived the Christ-permeated character of the thoughts of our anthroposophical spiritual science.

Secondly, observe the moment that untruthfulness approaches you, untruthfulness in any form, either when you yourself are tempted to be careless about the truth or when the falseness approaches you from the outside. If at such a moment you can also observe that immediately there is an impulse moving within you, warning you, pointing to the truth, admonishing you and impelling you to hold fast to the truth, wanting to prevent falsehood from entering your life—in contrast to ordinary present-day life, so much inclined to sham—then you are again experiencing the living Christ Impulse. No one will find it easy to lie, or to be casual about sham and pretence, in the presence of the spiritual thoughts of anthroposophy. A sign pointing the way to a sense for truth—apart from all other aspects of understanding: this you will find in the thoughts of the new revelation of the Christ. When you have reached the point where you do not seek a merely theoretical understanding of spiritual science, as is sought for any other science, but where the thoughts so penetrate you that you say to yourself, “Now that these thoughts are united with my soul, it is as if a Power of conscience stood beside me admonishing me, directing me toward the truth”: then you will have found the second aspect of the Christ Impulse.

In the third place, when you feel that something streams from these thoughts even down into your body, but especially into your soul, working to overcome illness, making you healthy and strong, when you sense the rejuvenating, invigorating power of these thoughts, the adversaries of illness: then you will have experienced the third aspect of the Christ Impulse. This is the goal toward which mankind strives through the new wisdom, in the new spirit: to find in the spirit itself the power to overcome egotism and the falseness of life, to overcome self-seeking through love, the sham of life through truth, illness through health-giving thoughts that put us into immediate accord with the harmonies of the universe, because they flow from the harmonies of the universe.

Not all these things can be attained at the present time, for man carries an ancient heritage around with him! There is a foolish lack of understanding, for instance, when such a backstairs politician as Christian Science twists into a caricature the thought of the healing power of the spirit. Even though, due to our ancient heritage, our thinking is not yet sufficiently powerful to accomplish what we long to accomplish—perhaps from a selfish motive—nevertheless thought does possess healing power. But in regard to such things people's ideas are always distorted. Someone who understands may tell you that certain thoughts give you health, and then he is suddenly stricken with this or that illness. It is indeed due to that ancient heritage that we cannot today be relieved of all illness merely by the power of our thought. But are you able to say what illness you would have had if you had not possessed these thoughts? Can you say that you could have passed your life in your present state of health if you had not had these thoughts? Can you prove that a person who has interested himself in our spiritual science and then has died at forty-five years of age, would without these thoughts not have died at age forty-two or age forty? People think the wrong way around! They concern themselves with what their karma cannot bestow upon them and pay no attention to what their karma does bestow upon them. If—in spite of every contradiction in the external world—you will watch and observe through the power of inner trust that you have gained from an intimate acquaintance with the thoughts of spiritual science, you will perceive the healing power that is penetrating even your physical body, the health-giving, freshening, rejuvenating force that is the third element which Christ the Healer brings with His continuous revelations to the human soul.

We wanted to enter more deeply into the thought of Christmas which is so closely related to the mystery of human birth. We wanted to bring in brief outline what is revealed to us today from the spirit as a continuation of the thought of Christmas. We can feel that it gives strength and support to our lives. We can feel that it places us, no matter what happens, in the midst of the impulses of cosmic evolution. We can feel ourselves united with those divine impulses; we can understand them and draw power for our will from this understanding, and light for our life of thought. Humanity is evolving—it would be wrong to deny it. Our only right course is to go forward with this evolution.

And Christ has declared: “I am with you always, even to the end of the world.” This is not just a phrase, it is truth. Christ has not only revealed Himself in the Gospels; Christ is with us; He reveals Himself continually. We must have ears to hear what He is ever newly revealing in this modern age. Weakness will overcome us if we have no faith in these new revelations; but strength will be ours if we have such faith.

Strength will indeed come to us if we accept the new revelations, even if they speak to us from life's seemingly contradictory suffering and misfortune. We journey as individual souls through repeated earth-lives during which our destiny comes to fulfillment. Even this thought, which enables us to sense the spiritual working behind external physical life, even this we can only accept if we take into ourselves in a truly Christian sense the revelations that follow one another. The Christian in this age, the true Christian, when he stands before the candles on the Christmas tree, should begin to work with the strengthening thoughts that can now come to him from the new cosmic revelations, bringing power to his will and illumination to his thinking. And his feeling should support the power and light of his thought in the course of the Christian year, to help him approach that other thought that points to the mystery of death: the Easter thought, which brings the final experience of human earthly existence before our souls as a spiritual experience. We will feel the Christ more and more livingly as we are able to place our own existence in the right relation to His life. The Rosicrucian of the Middle Ages, uniting his thought with Christianity, declared: Ex Deo Nascimur; in Christo Morimur; Per Spiritum Sanctum Reviviscimus. Out of the Divine we have been born, if we think of ourselves as human beings here on earth. In Christ we die. In the Holy Spirit we shall be awakened again. This all pertains to our life, our individual human life. If we look away from our own life to the life of Christ, then we see our life as mirrored reflection. Out of the Divine we are born; in Christ we die; in the Holy Spirit we shall be awakened again. This saying is true of the Christ living in our midst as our first-born Brother. We can so affirm it that we feel it to be the Christ-truth raying forth from Him and reflected in our human nature. Out of the Spirit was He begotten—as it stands in the Gospel of Luke, represented by the symbol of the descending dove—out of the Spirit was He begotten; in the human body He died; in the Divine will He rise again.

We can only perceive eternal truths in the right way if we see them in their contemporary reflection—not in a single, absolute, abstract form—and if we feel ourselves not as abstract humanity but as live, individual human beings whose duty is to think and act in harmony with the time in which we live. Then we will try to understand the Christ, who is with us “always, even to the end of the world,” to understand Him in His contemporary language as He teaches and enlightens and empowers us through the thought of Christmas. We will want to take the Christ into ourselves in His new language. We must become intimately related to Him. Then we will be able to fulfill in ourselves His true mission on this earth and beyond death. In each epoch human beings must take the Christ into themselves in their own way. This has been people's feeling when they have beheld in the right way the two great pillars of the spirit, Christmas and Easter.
That profound German mystic, Angelus Silesius,² expressed it in this way:

“Should Christ a thousand times in Bethlehem be born
And not in thee, then wert thou still forlorn.”

And, contemplating Easter, he wrote:

“The cross of Golgotha must be upraised in thee
Ere from thy sin its power shall make thee free.”

Truly, the Christ must live within us. We are not human beings in some abstract sense, we are human beings of a definite epoch, and the Christ must be born within us in our epoch in accordance with His words. We must endeavor to bring the Christ to birth within us, for our strengthening, for our illumination. As He has remained with us until now, as He will remain with mankind throughout all ages, even to the end of earthly time, so He wills now to be born in our souls. If we try to experience the birth of Christ within us in this epoch, as it becomes a light and a power in our soul—the eternal Light and eternal Power entering into time—then we perceive in the right way the historical birth of Christ in Bethlehem and its image in our own souls.

“Should Christ a thousand times in Bethlehem be born And not in thee, then wert thou still forlorn.”

As He creates the impulse in our hearts today to contemplate His birth—His birth in the course of human events, His birth in our individual souls—so we deepen the thought of Christmas within us. And so let us look toward that “night of consecration” (Weihenacht), which we should feel is bringing a new strength and a new illumination to mankind, to help them to endure the many evils and sorrows they have had to suffer and will still have to suffer.

“My Kingdom,” Christ said, “is not of this world.” It is a saying that challenges us, if we regard His birth in the right way, to find in our own souls the path to His Kingdom where He will give us strength and light for our darkness and helplessness, through the impulses coming from the world of which He Himself spoke, which His appearance at Christmas will always proclaim. “My Kingdom is not of this world.” But He has brought His Kingdom into this world, so that we may always find strength, comfort, confidence, and hope bestowed upon us in all the circumstances of life, if only we will come to Him, taking His words to heart, words such as these:

“Except ye become as little children, ye shall not enter the Kingdom of Heaven.”

• 1. Nikolaus von der Flüe: 1417–1487. Urged arbitration as a method for resolving disputes.
• 2. Angelus Silesius: 1624–1677. See Rudolf Steiner, Mysticism at the Dawn of the Modern Age, GA 7 (Blauvelt, New York, Steinerbooks, 1980).

In what we have here been considering I have shown how in the course of man's evolution something very different may be going on in the unconscious depths of his soul from what appears more on the surface. A man may think he is striving for this or that, whereas in reality in his innermost soul there hold sway impulses directed to quite different aims. This truth is particularly significant in our time. We see today a whole class of men setting their wills in a certain direction. But just here we may have the experience how in this age of the development of consciousness something different is coming to expression on the surface of the soul from what is living in its depths, where impulses not present in consciousness today are striving for expression, for realisation.

The consciousness of the proletariat is today filled with three things. First, the materialistic interpretation of history; secondly, the view that up to now, in reality, class struggles have been at the basis of what has gone on in the world, what is now happening being thought to be a reflection of these class struggles. The third thing is the theory of surplus value, that is, the theory that surplus value arises through the unpaid labour of the worker, which makes a profit that is than taken by the employer from the worker without the latter receiving compensation.

What makes the impulses arise in the consciousness of the proletariat, from which are drawn the forces active in the modern social movement, is derived from the combination of these three factors. This, however, refers only to what lies in the consciousness of the proletariat. In the depths of the souls of all present-day mankind, in the deeper layers of the souls of the proletariat too, three other things are living, of which the world as yet knows very little. The world does not make such effort towards self-knowledge, and therefore knows nothing of what, in the depths of the soul, is actually striving for historical realisation.

These three other things are, first, a penetration of the spiritual life, a penetration fitted for the present age, what may be called Spiritual Science. The second is freedom in the life
of thought, freedom of thought. The third is socialism in its right and true sense. Without knowing it the proletariat are striving for these three things. Their instincts follow the other three things that I referred to as being active on the surface of their soul-life, in their actual consciousness.

In this very difference between the proletariat's conscious efforts and their unconscious impulses we see particularly clearly what a complete contrast they make. Take the materialistic interpretation of history. This is due to the modern materialism which has arisen during the last four centuries. This materialism first made itself felt among the leading classes of men in the field of natural science, and later took its hold on all science. It then turned to the material interpretation of history among the members of the modern proletariat, who in reality have simply taken over as heritage the kind of conceptions concerning science holding good for the bourgeoisie. This material conception of history is due to all spiritual life being, as it were, merely the smoke arising from the proceedings in the economic life, from all that is working in the sphere of man's economic life. In the historical course of man's life there is actually only what is going on in the different spheres concerned with the creation of goods—production, trade, consumption; and according to how men have carried on their economy at different times, has depended on their religious belief, what kind of art they have cultivated, what attitude they have taken to rights and morality. The spiritual life is, finally, an ideology, that is, it has no independent reality, being a reflection of the eternal economic struggle. Certainly all the ideas required by men, what they feel aesthetically, on what they bring to expression through their moral will can work back again on the economic struggle. But ultimately all spiritual life is a mirrored image of the external economic life. This is what is called the materialistic interpretation of history. If human life be a mere reflection of purely external, material, economic forces, if it be true that the world is only a world of the senses and that men's thoughts reflect only what is of the senses, if men live entirely in such ideas, wanting to see as reality only what the sense world reveals, then this is a turning away from all true life of the spirit, and signifies man's refusal to recognise an independent spirit resting on itself.

Thus in modern times efforts are directed towards marshalling more and more proofs to justify the assertion that no such thing exists as an independent spirit living in the supersensible, that there is no such thing as spirit at all. This plays upon the surface of men's life of soul, and has constituted. the essential content of modern consciousness since mankind entered the age of the consciousness soul. But in the very depths of their life of soul men today are striving for the spirit; they have, one might say, a most deep and inward need of the spirit. This may be confirmed if we look at the evolution of human history.

We have often looked back on the special kind of spirituality in the first post-Atlantian period of culture, the Indian, and described its character from the most varied standpoints. What we have learnt about it enables those who can look on the things without prejudice to say that the life of spirit, as it existed in the old Indian culture-epoch—to be discovered only by means of Spiritual Science—rests upon unconscious intuition. Mark well, unconscious, for it was then a matter of an atavistic life of spirit.

If we then pass on to the ancient Persian life of spirit and seek its sources, we find them flowing from an unconscious inspiration. The Egypto-Chaldean life of spirit is still prevalent in so-called historic Egyptian times, and if we study history without prejudice we shall be able to see that in the old Egyptian and Chaldaea knowledge we have to do with what is in the soul as unconscious though living imagination.

There then followed the Graeco-Latin life of spirit. In this the ancient imaginations remained, permeated, however, with concepts, ideas. The essential thing expressed by Greek life was that, in human evolution, the Greeks were the first to possess this element that, as an impulse of the soul, was previously non-existent. The Greeks already had ideas, concepts, as I have shown more fully in my Riddles of Philosophy. But through all their ideas and concepts there were weaving the figurative, the imaginative. This is unnoticed today, particularly when it is a question of that unaccountable Greece of which our schools and universities speak. When the Greeks uttered the word ‘idea’ for example, they had in mind nothing so abstract as the concept called up by our word. With than the word conjured up a kind of vision, which was nevertheless to be grasped clearly in the form of concept. It was something perceptible; idea was at the same time vision. In Greek one would never have been able to speak of ideology, though the word comes from the Greek. In any case a Greek would not have spoken so that the same feelings would have been aroused that are aroused today by the word ‘ideology’. For to the Greek ideas were full of being, something permeated by pictures.

Now it is characteristic of our fifth post-Atlantian epoch that imaginations have vanished from the consciousness soul, and it is the concept above all that remains.

Our modern life of spirit, with so little power of picturing things that only abstractions remain, is particularly prized by the cultured for its very dryness and dullness. These times live, so to speak, on abstractions and would reduce everything to some kind of abstract concept. It is just in what is called middle class practical life that, in the most extensive sense, this abstract concept holds sway. It is, however, already making itself felt that in the depths of men's souls slumbering, unconscious impulses are striving after renewed imagination. (This is true of the present and will continue to be so in the near future.) Thus, of the fifth epoch we may say: Concepts striving for imaginations.

1. Old Indian Culture-epoch: Unconscious intuitions as the source of the life of spirit.

2. Old Persian Culture-epoch: Unconscious inspirations as the source of the life of spirit.

3. Egypto-Chaldean Culture-epoch: Unconscious imaginations as the source of the life of spirit.

4. Graeco-Latin Culture-epoch: Unconscious imaginations with concepts.

5. Modern Culture-epoch: Concepts striving for imaginations.

Our Spiritual Science goes to meet this striving for imaginations. The overwhelmingly greater part of mankind knows as yet nothing of what goes on in the soul, and thus see all life of the spirit in mere ideas and concepts before which men feel themselves helpless. For concepts as such have in themselves no content. Till now it has been the destiny among leading circles to develop a certain predilection for purely abstract thinking. This love of abstract thinking, however, has produced something else. This thinking in pure concepts is helpless! It produces an endeavour to rely upon the reality that cannot be relied on because it is only suited to the senses, namely, external physical reality. This belief in external physical reality has, in truth, arisen from the ineffectiveness of the concepts of modern mankind.

The ineffectiveness, the helplessness, of the conceptual life is expressed in every sphere of the spiritual life. In science the great desire is to experiment, so as to discover something not otherwise given to the world of the senses. Pondering on the world of the senses with ideas alone we do not got beyond it, for concepts themselves contain no reality. In art we are getting ever more accustomed to the copying of a model and keeping to the external object alone. Up to now, in art, it has been the destiny of the leading circles of mankind to be absorbed more and more in the mere study of external sense reality. The capacity to create out of the spirit and to represent the spiritual by artistic means is being increasingly lost naturalism alone is striven for, imitation of what nature, as such, represents in the external world, because from the abstract life of the spirit nothing wells up which in itself van be given independent form.

If you consider the development of art in recent times, you will find this everywhere confirmed—this continual striving after more naturalism, after a representation of what externally is seen and perceived. This has finally reached its peak in what is called Impressionism. Before Impressionism artistic endeavour was directed to the reproduction of some external object. Then came those who carried this to its logical conclusion end said: When I have before me a human being or a wood, and I paint this men or this wood, I am not giving my impression, for while I am standing before the wood the sun illumines it in a particular way, but after a few moments the light effect may be suite different. In my desire to be naturalistic what am I to perpetuate? I cannot hold to what the external world shows me for that changes each moment. I try to paint a man who is smiling, but the next instant his expression may be grim! Am I to turn the grim face into the smiling one? What am I to paint? If I wish to paint the external object in its temporary state I shall have to use force on the object. Objects of nature do not allow of this, but with the human object as model force has to be used for the pose and expression to be held as long as possible. But then, when one tries to imitate nature, the model takes on an expression as if he had catalepsy. So that is no good.—For this reason they became Impressionists; they waited to catch and hold the fleeting impression. Then, however, it is no longer possible to be altogether naturalistic, but all means must be used, not to irritate nature, but to reproduce how it appears and reveals itself to anyone in a certain moment. The trouble is that in an effort to be naturalistic one becomes impressionist, and then, alas, as impressionist it is impossible to remain naturalistic: So the whole thing is changed round. Some no longer aimed at giving the impression, at fixing the outward impression, and tried to express what, however primitive, arose within themselves—they tried to hold fast what happens within. These became Expressionists.

In the moral sphere, even in the life of rights, the same course can be shown; everywhere there arises this striving after the abstract life of spirit preferred by men. We have only to look at modern human evolution correctly, and we shall find everywhere this urge towards abstraction. And what effect has this had on the modern proletariat? Since they have been tied to machines, caught up in the present soulless capitalism, their whole destiny has become bound up in the economic life. The same trend of ideas that brought members of the middle-class circles to naturalism in art has now brought the proletariat to the theories expressed in the materialistic interpretation of history. The proletariat everywhere has drawn upon the logical consequences of bourgeois culture—consequences before which the bourgeoisie now stand aghast.

Now, within these bourgeois circles what has been the attitude towards religion? In earlier times there was at least a dim atavistic conception of the Christ-Mystery; there was a feeling that abstract spiritual life offered no possibility of conceiving how the Christ had lived in Jesus. Thus men's ideas became limited to what, in the early days of Christianity, had happened in the world of the senses; they became limited to what merely concerned Jesus. The Christ was looked upon more and more as mere man, whereas the Christ belonging to the supersensible world vanished ever further from the field of human vision. The abstract life of the soul, finding no way to the Christ, contented itself with Jesus. What did the proletariat make of this? They asked themselves: Why do we need any specially religious outlook regarding Jesus? The bourgeoisie have already made of Him the simple man of Nazareth. If Jesus is this simple man of Nazareth, He will naturally be just like us. We are dependent on the economic life and why should Jesus not have been so too? Have we still any justification in ascribing to Him a special mission, or in calling Him the founder of a new human age if He is just the simple man of Nazareth who, for His part, drew His teachings from the economic processes into which He Himself was placed? We must study the economic processes at the time of the founding of Christianity, and the way in which a simple worker deserted his work to spread ideas around concerning the contemporary economic ordering in Palestine. From that we shall see why Jesus made the statements like he did. This Jesus-theory is the final result of modern protestant theology, which no longer has any power over modern men, the modern proletariat.—

But now, in the subconscious depths of their souls, modern men are once more striving for freedom of thought, for inward initiative in thought. On the conscious surface of their soul-life it appears that the opposite is to be the aim, and this opposite is the object of their striving. Hence the deep protesting opposition in the subconscious which comes to expression in the present terrible struggle. The leading bourgeois circles want to be free of any authority; but they are up to the neck in every kind of belief in authority. They have a blind belief in authority above all where the sphere of the State is concerned—now regarded by them as the highest authority. For whose judgment stands higher for the modern middle-class than that of the ‘expert’? The expert is consulted in everything, even in matters of external life. Whoever enters life having left the University with a degree, must know everything. Be he a theologian, he is consulted about God's intentions towards man; if a lawyer he is asked what rights a man has in life; if a doctor of medicine, he is asked for a universal cure, and if any kind of philosopher at all, he is questioned about every possible thing in the world. Modern philosophers always smile when their glance falls on the book of a venerable philosopher of pre-Kantian days—Christian Wolf. This book is called Rational Thoughts on God, the World, the Soul of Man, and all other things; people smile at such a book. But modern leading classes most firmly believe in the spiritual laboratories the State has set up for its citizens, where the whole content of human intelligence is brewed. The concern of these circles is not to give everyone a consciousness of his own, but to create a uniform consciousness, and to manage that in the widest sense it should be a State-consciousness. Modern consciousness is much more a consciousness of the State than is commonly believed. People think of the State as their God who Gives them all they need. They no longer have to bother themselves about things, for the State sees to it that there should be provision for all reasonable departments of life. The proletariat have been excluded from the life of the State except in a few spheres allowed them by its democratic form. With their labour-power that engages the whole man, the proletariat were yoked to the economic life. For this reason it now drew upon itself, for its own life alone, the final consequence. The modern middle-class citizen has a State-consciousness, and though he may not always admit it he is quite willing to boast about this State-consciousness. It is really not necessary to have “Reserve-Lieutenant” and “Professor” printed on your card, just to make a parade of your State-consciousness. It can be done in a quite different way. But the proletariat had no interest in the State. They were harnessed to the economic life, and their feelings were again, though in accordance with their own lives, the final consequence of middle-class feelings. The proletarian consciousness became class-consciousness, and thus we see that since they had nothing to do with the State their class-consciousness was built on internationalism. The middle-class were able to have leanings towards the State only because this modern State looked after them, and the middle-class wish to be looked after. The State, however, did not look after the proletarian, and he felt himself as part of the world only in so far as he belonged to his class. The arising of the proletarian class has been brought about in the same way throughout all States. Hence came the formation of an international proletariat, feeling consciously opposed to the bourgeoisie and all that tended, with the same force of consciousness, towards the State and the agents of the State. Thus, within recent times there has arisen an extraordinarily powerful form of class-consciousness among the proletariat. I do not know how many of you have been to proletarian meetings. But how do they always close They close by copying as a proletarian consequence what has come from so many bourgeois organisations and interests! For example, with what did bourgeois meetings in middle Europe begin and and? With “Hail to the Emperor:” And every proletarian meeting has ended with “Long live the international revolutionary social democracy!” We have only to reflect on what enormous suggestive power lies in these words heard by the proletariat week after week, and how these words induce a uniform consciousness throughout the masses so that all freedom of thought has naturally been driven out. All this has taken firm hold of the soul. Formerly there were meetings, that have now become less frequent, called by the bourgeoisie, to which social democrats also were invited. The Chairman on closing would say: “I shall first beg the social democrats to leave, and then ask the audience to rise and give a salute to the Emperor.” There were also proletarian meetings at the discussions of which the bourgeoisie were allowed to contribute. And at the end the Chairman would ask middle-class members to retire, so that the “Long live the international revolutionary social democracy” could be proposed. Thus was welded what passed through the soul as a uniform class-consciousness—the opposite of what was in the depths of their souls, the opposite of the longing for individual freedom of thought, for an individual form of consciousness!—That is the second thing.

And the third thing pressing for realisation in the depths of the modern soul is Socialism, which can be briefly described as the effort of the modern soul, in the time of the consciousness soul, to be able to feel itself an individual within the social organism. This is how man wants the social organism to be founded; he wants to feel himself member of this social organism. This means that he wishes a consciousness to permeate him that gives him the feeling: What I do is done so that I know in what way the social organism has a part in me and how I have a share in the social organism. Man lives within the social organism. But nowadays, as I have said, the feeling for the social organism is present only in the subconscious.

Today when a painter points a picture he is right in saying: This picture must be paid for; I have put my art into it.—What is his art? It is something only made possible for him by the community, by the social organism. His artistic ability, it is true, depends upon his karma, his earlier earth lives; but people today do not believe that, and by not believing it deceive themselves. If however we ignore the share of ability brought down by our individuality from higher regions through birth, then we are entirely dependent upon the social organism. But modern man pays no conscious heed to this, so instead of a social feeling in his consciousness there has arisen during the last four centuries, above all, on increasingly egoistic, anti-social trend of thought. This anti-social thought expresses itself particularly by everyone thinking first of himself and trying to get as much as possible out of the social organism. The feeling that one should return to the social organism what one has received, is harboured indeed by very few. In leading bourgeois circles there has gradually arisen in regard to the spiritual life the greatest imaginable egoism, egoism that looks upon sheer spiritual enjoyment, sheer intellectual enjoyment, as something man is specially justified in procuring for himself. We have, however, no claim to spiritual enjoyment prepared for us by the social organism if we are not in the position to return to the social organism an appropriate equivalent.

Now the proletariat, not being able to share in the spiritual part of the social organism, and being yoked to the economic life and to soulless capitalism, are again driven to the final consequence of middle-class egoism shown in the theory of surplus value. The worker recognises that it is he who actually produces what comes from machines at the factories, and wants to have the proceeds. He does not wish a part to be withdrawn and to go elsewhere. Seeing nothing but the capitalist who places him at the machine, he naturally thinks that all the surplus value goes to the capitalists and that he must above all turn against them. Considered objectively, there is of course something else, quite different hidden in this so-called surplus value. For what is surplus value? It is everything produced by manual labour for which this labour receives no compensation. Suppose there were no surplus value, that everything went to the worker for his immediate needs. Then it would go without saying that there would be no spiritual culture, no further culture at all! There would be only the economic life, only what can be brought into existence through manual labour. It cannot be a question therefore of the surplus value going to the manual worker, but only of its application in a way that can bring surplus value and manual work into agreement. This will happen only when conditions are created in which the manual worker can have some understanding of where the surplus value goes.

Here one touches on the point where most of the offences of the modern middle-class order have been committed. Machines and factories have been set up, trade has been carried on, capital put into circulation, the worker placed at the machine and thus harnessed to the capitalistic economic order. There he is meant to work. But no one has had the idea that the worker has need of anything beyond his labour power. It is not his labour power alone but also his leisure, the force he has left when his work is done, that must be used in a healthy social order. Only those capitalists are justified who have as great an interest in the Proletariat's labour power that is left over, as they have in the economic application of their forces. Those capitalists alone have justification who take care that the worker, at the end of a definite period of work, can have access to what is good from a universal human point of view spiritually and otherwise educationally.

For this, he must first have the fruits of education. In Middle-class society these fruits of education have been developed, therefore it has been possible for all kinds of popular cultural institutions to be set up. What people's kitchens of the spiritual life! What has not been founded in this sphere! But what feelings must have been awakened by all this in the proletariat? The feeling indeed that the middle-class is giving him something they are cooking there among themselves. Naturally he distrusts it and thinks: Aha, they would make me middle-class too by feeding me with the milk of the pious way of thinking in these people's kitchens!—These welfare movements of the bourgeoisie are largely responsible for the facts arising today in such a shocking way on the horizon of social life. What is appearing flows from much deeper sources than is generally thought. I want the surplus value. That is the egoistic principle that appears as the final consequence of the egoism of the middle-class who also wanted the surplus value. Once again the proletariat takes on the final consequence. And instead of the real, true socialism, slumbering in the depths of the soul, there appears on the surface of the life of the soul, in the consciousness, the theory of surplus value which is eminently anti-social. For everyone who takes surplus value to his heart is doing so for the satisfaction of his own egoism.

Thus today we have an anti-social socialism, just as we have a striving for a content of consciousness that is nothing of the sort. It is simply the result of the economic connection of one class of human beings expressing itself in the class-consciousness of the proletariat. Thus today we have a spiritual endeavour that denies the spirit and has found its logical conclusion in the materialistic interpretation of history.

We must look deeply into these things otherwise we shall not understood the present times. H0w little, in this direction, have the middle-class circles been inclined to cultivate insight into these connections, how little are they still prone to become conscious of them though the facts have spoken so clearly and with such urgency. In no other way will it be possible to bring about a striving among the proletariat that is truly social, in place of the present anti-social striving, than by trying to establish the economic life on a healthy, independent basis as a member of the social organism, which without State interference will have its own laws and its own governing body. In other words, we must make every effort to prevent the State being its own economist in any sphere. Then could be developed real socialism in the economic life, for which there is a deep yearning in the human soul. And there must also be an endeavour to separate from the economic life that of the actual political State, which for its part has no claim either to the economic life nor to the spiritual, cultural, educational life, and so on. If the life of the State makes no demands in either direction, but simply embodies the life of rights, than it bring to expression what here in the physical world is the basis of the relation between man and man—the relation that makes all men equal in the sight of the law. It is only when the life of the State is thus that true freedom of thought can be developed.

As third member of the sound social organism the life of spirit must be formed on its own basis, which can be drawn from the reality of the spirit and must press onward to true Spiritual Science. What in the depths of their souls men are striving for today is indeed the healthy social order, which must, however, be threefold.

Thus can things be regarded, as they have been considered by us today, and Spiritual Science should be taken also in this sense both deeply and earnestly, not as something that is listened to like a Sunday sermon, for that is middle-class.

It is middle-class that in its economic life only a small circle should, at a pinch, be cared for—at least, think they are caring for themselves. It is middle-class in the life of the State to let the State do the caring, and when, to pay a little attention to the life of the spirit, people visit a person, or take up theosophy or anything of the kind. It is really respectably bourgeois: And the Theosophical Movement today has indeed established a life of the spirit very characteristic of middle-class life. One can think of nothing more bourgeois in character than this modern Theosophical Movement. It has grown up as a sectarian spiritual movement right out of the needs of this class. Hence came the struggle when we tried to work out from the Theosophical Movement something that should be permeated by modern human consciousness, and established as a movement for mankind. But from this sectarian bourgeois element, that found an anchorage in the superficiality of human souls, there was always opposition. We must get beyond this; anthroposophical striving must be understood as something demanded by the times, giving us wide instead of narrow interests, and not merely leading us into little groups for the reading of lecture cycles. It is good to reed lecture cycles; I beg you not to jump to the conclusion that no one in future should read them. We should, however, not stop there. What is read must be put into practice by seeking above all to find the relation with modern consciousness. Let us therefore thoroughly read the cycles, and we shall soon see that what is in them actually passes over into our life forces! Then it is the best social nourishment today for striving souls. For everything is thought out there, as indeed it is ultimately in our building, especially in what is there striven for artistically. It is thought out in the sense of modern times, and in these times it can be thought out in no other way. I do not know if you have considered how this building tries to be, even in social respects, a most modern product, and how in this modern sense it aids man in his striving. Just imagine a building the inside of which, or the greater part of which, had no purpose—if it just stood there! It ought to stand in a connection with the whole of the rest of the world order, to have any sense at all. Overhead in the cupola even by day it would be pitch dark, dark as night, were electric light not to come in from outside! This building points to all that is going on outside, so thoroughly is it born of all that is most modern. It must therefore develop in connection not with what is on the surface of the soul but with the inner spiritual aspirations of the time.

Thus, you might reflect upon much that is connected with this building. It is indeed a representative of the most modern spiritual life, and is only to be rightly understood if we grasp the idea of it being a kind of comet, a comet with a tail. The tail consists in there living in the human soul what is really raying forth in feeling from Anthroposophy. But it might easily happen that many people would take up the attitude towards this building that some Catholics, and indeed leading Catholics, have taken towards modern astronomy. In modern astronomy comets are looked upon as ordinary bodies in the firmament, whereas in olden days they were thought to be rods of correction wielded by some materially conceived spirit from a heavenly window. When the time came that leaders of Catholicism could no longer deny that comets should be ranked with other heavenly bodies, they invented en expedient. Some of them who were clever said: The comet consists of a core and a tail; we cannot deny that the core is a heavenly body like the rest, but the tail is not so; the tail has the origin formerly ascribed to it!—So it may also happen that people come to think: We approve of the building, but we will have nothing to do with all the odd experiences issuing from it like a comet's tail!—

But the building, like the comet, belongs to its tail, and it will be necessary that everything in relation to it should be felt in its true connection.

Translator Unknown

From the various discussions on our present-day stage of development you will have seen that, from a certain higher point of view, mankind is at the present time passing through a very important phase in its existence. If I say "at the present time" we must naturally be aware that what is in question is a very long period, and when we speak of the "present time" today we mean the epoch of the consciousness soul, into which mankind entered roughly at the middle of the 15th century and which extends over 2,000 years. We will, in turn, be succeeded by another epoch, in which an essential part of human nature, quite different from what has developed in the epoch which has just elapsed, will force its way to the surface.

We always divide up the whole evolution of mankind, you see, into sequences of seven phases, whether we are fixing our eyes on longer or shorter epochs. We are now standing in the fifth epoch, and we know that in the sixth epoch the spirit-self is to take possession of mankind. The development of the Ego belongs to our epoch, although it particularly brings the consciousness- soul to expression. In passing over from the fifth to the sixth post-Atlantean epoch man passes over a sort of Rubicon (see diagram), when the whole of mankind enters into a phase of development which leads up to higher spirituality. This is a very important, significant fact. Now when one is describing conditions of evolution on a great scale, for example those which concern the whole of mankind, it is always inadequate to do so by means of the conditions of development of individual men. If one does this, one is very liable to get mere comparisons. What I am about to quote is, of course, more than a mere comparison, but you must be on your guard against taking the matter pedantically. You must take it in a broad sense.

You know that when a human being enters into the supersensible world he has to pass what we call the Guardian of the Threshold. One comes into the supersensible would by passing this Threshold. You will find this passing- over depicted in my little booklet The Threshold of the Spiritual World. If you take what is depicted there, together with certain chapters of the work How Does One Attain Knowledge of Higher Worlds?, you can get more precise representations of this. You know that when one passes over the Threshold the existing bonds in the human soul which connect thinking, feeling and willing become more loosened. Thinking, feeling and willing become in a certain sense more independent. On this side of the Threshold in a normal spiritual life, these three activities of Man are more interwoven.

Regard must be had to these facts, that one has to pass over the Threshold on entering into the supersensible world, and that, in a certain sense, a kind of splitting apart of the three principal activities of human soul-life takes place, which makes thinking, feeling and willing independent. What the individual man can consciously experience while passing over into the supersensible world is being experienced by the whole of mankind in this fifth post-Atlantean epoch. In this fifth post-Atlantean epoch lies the Threshold through which the whole of mankind must pass.

The fact that the whole of mankind is passing through the Threshold does not at all need to come directly to the consciousness of individual men. If, for example, men were to persevere in that disposition which the majority now has, in refusing all spiritual knowledge, the whole of mankind would pass over the Threshold just the same in the course of the fifth post-Atlantean epoch, but men, for the greater part, would not be aware of the fact. That powerful soul-spiritual event which can be described as the Crossing of the Threshold can only be experienced consciously by men if they partake in that knowledge which is obtained through Spiritual Science. But event if not a single man were aware that the whole of mankind is passing over the Threshold, that in reality mankind is already, at this time, engaged in this passing, the passing would, nevertheless, take place. It does not in the least depend on whether mankind is aware of it or not. It can be that men are not aware of it. They can hinder the spreading of knowledge of this fact by their stubbornness. But the bringing to expression of the fact in the development of mankind is not thereby prevented.

If you first of all take this in its abstract aspect, you will be able to say to yourselves during this fifth post-Atlantean epoch of ours, during the development of the consciousness-soul, something significant and mighty is happening to mankind. To this belongs the fact that a certain separation is taking place of the life of thinking from those of feeling and willing. Please fix your attention clearly on this fact. A separation is taking place in mankind in the fifth post-Atlantean epoch, which makes independent the life of thinking, that of feeling and that of willing. The three spheres of the soul-life of the whole of mankind are becoming more independent. And this will distinguish that mankind of the future from the mankind of the past, that in the past the soul was more centralised in itself, while in the future it will feel itself to be three-membered. If a human being is alone by himself, he will certainly be able to undergo his development in this sense in which we find it intimated in the work How Does One Attain Higher Worlds?: this concerns single, individual men. When men are taken together as a people, a state, and economic organisation and so forth, when men have intercourse with one another to get to know and to satisfy their common interests, this splitting of the whole soul-life into three spheres is developing because, as has been said, behind the scenes of existence of the whole of mankind is passing through a phase of development which one can compare with the passing of the individual man through the Threshold into the supersensible world.

Now there area actually men in our time who are aware of something of these events which are occurring behind the scenes of existence. But they are only aware of them, I should like to say, in the negative sense. I have often mentioned to you the name of Fritz Mauthner, who has written a Critique of Speech and a thick, two-volume Dictionary of Philosophy.¹ After I have recently said something substantial to you, just about the significance of speech in human life,² it will be interesting to you to hear how a man of the present day thinks about the soul-life of man, who, like Fritz Mauthner, directs his attention just to speech but in doing so has no inkling of the existence of Spiritual Science, who has no idea of what Spiritual Science can do for mankind. Just in the case of this kind of man of the present-day, who is entirely ignorant of spiritual-scientific matters but who has an acute brain, more intelligent than those of innumerable official learned men, one can find peculiar opinions uttered about human development when he turns his attention to the working of speech, to the human soul.

On the whole, as you know well, the mankind of today is still infinitely proud of what it calls its Science. Fritz Mauthner is not at all proud of this Science. He sets no store at all by this Science. For he believes that, while they think they have a Science, they are in fact, merely muddling about with words, that they are merely relying on words, and that while they think in words, come to an understanding with words and think that they have an inner soul-life, they are, nevertheless, fundamentally only moving about in the external words. Fritz Mauthner has made this clear.

Now call to mind that I recently said to you³: of the whole construction of our speech, the dead most clearly understand what we say to them in verbs, while they aware of almost nothing of what we want to say to them when wee speak to them in nouns. In this connection you can already have a feeling of what importance speech has in the real spiritual life of men. And if men cannot rid themselves of the speech-content of their so-called thinking then, when they think in nouns, they are in actual fact thinking something completely unspiritual, something which does not make its way into the Spiritual World at all. They cut themselves off from the Spiritual World as a result of thinking in terms of nouns. It is, indeed, very much the case at the present day that men are cutting themselves off from the Spiritual World by a kind of thinking in terms of nouns.

Peoples which have already fallen into decadence and which experience their verbs in a very substantive way [...] are thereby setting themselves completely off from the Spiritual World.

Now after Fritz Mauthner had found that, in everything which is carried on today as Science, there really exists nothing more than a sort of "making a fool of oneself" through speech, he comes to an opinion about the human soul which is remarkable in the highest degree for the present day. He says in the first place, men confront the world. While they are confronting the world and perceive it with their senses, they are really only becoming aware of those impressions which they denote by means of adjectives. People do not pay attention to this, but it is a good remark. If you see a bird flying, if you see a table standing, you are really only perceiving qualities through your senses—let us say, the colour of the bird. You are also only perceiving the qualities of the table. It is really only a self- deception, an illusion, that you still perceive a special table apart from these qualities, that you can perceive something else besides those impressions which you denote by adjectives, namely what you can denote by nouns. With his senses, man only perceives the qualities of things. When he puts these sensible qualities into words by means of adjectives, by means of the adjectives of speech, he is living sensually with the things, in an external way. And a man like Fritz Mauthner asks himself: but what can a man, who is living with the things in an external way, really receive into himself from the things? What can he reproduce about the things? He can only receive, thinks Fritz Mauthner, what is reproduced through Art, by which is understood the whole development of art from the most primitive stages of mankind to what can be indicated today as the highest stage of art. When man digests what he perceives with the senses, what he can uttered through adjectives, Art arises.

For people like Fritz Mauthner, who have stripped off much that is superstitious in the present time, especially the superstitions of our schools, artistic creation, even the most primitive of all, is the only thing which man achieves creatively in union with things. But man is not satisfied with merely expressing the qualities of things by means of adjectives: he forms nouns. But with the nouns he indicates nothing at all of what approaches men in the external sense-world.

Fritz Mauthner makes this especially clear, and for this reason he says in the second place: when Man arises to illusionary life by forming nouns, mysticism arises in his soul. Here he believes that he is penetrating into the essence of things, and is not aware that he really has nothing in the nouns. In this sphere—so Fritz Mauthner thinks—he can only dream. He therefore says: if you men really want to live, you must represent things artistically, for only then are you awake. If you have no mind for artistic representations, you really are not awake at all in your soul. You are dreaming if you think that you can penetrate into the essence of things further than can be done by the mere artistic forming of sensible quality- data. You fall into unreality with your mysticism, but you have a certain satisfaction in this mysticism. You dream of things by forming nouns in reference to them.

It is true that, from the spiritual-scientific point of view, this is a foolish assertion, but one which is extraordinarily acute and important for the present time, because in fact a man does only experience dream illusions if he develops only those qualities which people love today in the whole world of nouns, in which he can live mystically. But the majority of men do not make this clear to themselves.

However strangely it may sound, it is an extraordinarily important fact for the life of the present day that men work with the external, sensible qualities of things, with what they bring to expression in adjectives. They work on these external things by altering their qualities in some way. Then, disregarding the fact that they are working on these external things—let us say, in primitive art, people turn to the churches, to the schools, in order to learn something about the essence of things. But there they get only get an education expressed in nouns, really nothing but illusions. A man like Fritz Mauthner has a quite correct feeling for this. If one walks over a meadow and sees the green surface there, differentiated in the most varied way, interspersed with white, blue, yellow and reddish varieties of flowers, one has what is the true reality in the sensible world. But men believe that they can get hold of something beyond this. If they walk on the road, one beside the other, and the one stretches out his hand and picks something which looks yellow, he then asks the other: but what is the plant called? The other has, perhaps, learned at some time, from someone else or at school, what this plant is called, and he utters a noun. But this whole proceeding is an illusory one—it is a mere dream-activity. The true activity consists merely in seeing something yellow of a particular shape, but what is said about it in nouns is a dream-activity.

Men love this dream-activity today, but in fact it has no content. Many people, who are left unsatisfied by mere occupation with the external, qualitative impressions, listen to sermons and take part in divine-services. But all that lives in their souls as a result of the sermons and church services is also, at bottom, no more that a dream, a tissue of illusions, nothing real. Men who occupy themselves more accurately with the character of speech, as Fritz Mauthner did, notice this and draw attention to the fact that in the moment when one goes beyond what is artistic or artistically handled one at once enters the sphere of mystic dreaming.

Then Fritz Mauthner differentiates yet a third stage in the soul-life of men today, one which he calls Science. Today this is quite specially proud of the idea of development, of evolution. It prefers to express what it presents in verbs. But now take what I have said to you with reference to the experiencing of verbal activity, the activity of verbs. But how many people experience verbs eurhythmically today? How dry, insipid and abstract is what men experience in verbs! The German says Entwicklung. One says "evolution" if one is going to utter the same idea in speech in a different way. But one certainly has no idea at all of the reality of the words "evolution" or Entwicklung unless one is in the position concretely to carry one's feeling right through this word, inwardly to live through it.

But how many people, if they say: "the physical man of today has evolved (entwickelt) from lower organisms" think of a ball of thread is wound together and which is being unwound, which is "e-volved"! If you have a ball, the thread of which is wound up, and unwind it, you can say: "you are evolving this". This is evolution (Entwicklung). For you have the concrete representation.

Now consider Ernst Haeckel, who says that man has evolved from the apes. We do not wish to speak of the substance of the matter. Do you believe that he pictures to himself that there is a ball of thread and that something has been unwound from it by the changing of the ape into a man? Is it not the case that quite certainly nothing concrete like this lies in the word which is uttered when someone says that man has evolved from the ape—otherwise he would have had to think of the "unwinding of a thread from a ball!"

What does it mean when one utters the word "evolves" but really calls up no picture of it before oneself? This is the remarkable thing that men today, while they are thinking scientifically, prefer to express themselves in verbs, take refuge in verbs, but that they think nothing at all while using verbs. For if they were to make clear to themselves what they really are thinking, they would not get on at all with the object of their thoughts. Scientific concepts are really nothing else than scientific absence-of-thought. Today you can take the thickest text book, especially in political economy, and go through the concepts there—there are just as many absences-of-thought contained in them as there are concepts.

Now in this way somebody like Fritz Mauthner, who has no inkling of Spiritual Science, naturally cannot look into the reasons for the absences-of-thought into which we area now looking after we have just discussed how things are connected with speech. But Fritz Mauthner feels that, in the present day scientific way of thinking, this scientific talk is nothing more than an absence-of-thought, in consequence of the boundaries of thinking in terms of speech. It is, however, a hard fact if one has to confess: in the lower school grades, where, to be sure, plenty of sins are being committed against the children, the nature of the child demands that one gives it concrete thoughts, because it still wants to have something perceptible to the senses. But then, when people pass into the Gymnasium or become high school girls, one can already expect more from them in the way of absence-of-thought, for already the Conceptional is ceasing to have a content. And when one passes right on to the University, this is the summit of the absence-of-thought with is there traded-in as science, for the only reality today consists in handling things, what is artistic, what one brings out of the laboratory, the dissecting room and so on, the technical, the artistic. But what is "thought-out"—yes, I see, to be uttering a piece of nonsense—is nothing thought-out: it is an absence-of-thought.

Fritz Mauthner feels this. He therefore sets out this list of three steps, firstly Art, secondly Mysticism (which, however, is a state of dreaming), and thirdly Science, of which he says that in reality it is a learned ignorance a docta ignorantia.

I. Art
II. Mysticism: dreaming
III. Science: docta ignorantia

Thus one must take something uttered by a man like this as being a confession of a representative man of the present-day. Something of this kind is said by just the man who has stripped off those superstitions under the sway of which the majority of men live today, one who, as a result of his consideration of speech, has come to see what an emptiness is overflowing over present day mankind, while in the highest level of education pretended thoughts are taught which are, nevertheless, only absence-of-thought. Then this absence-of-thought overflows with a clutter of words into popular literature and comes at last, in journalism, to that terrible bog of words from which the majority of men nourish themselves spiritually today.

I could have quoted some other personage of the present day as an example: however, Fritz Mauthner brings this thing to expression in a uniquely precise, narrowly-systematised manner. Consider it well, what I have brought before you with regard to a representative man of the present day who has no inkling of Spiritual Science. If, intelligently and in an unprejudiced way, you take the conversation which the men of today carry on with one another, from the customary afternoon gossip to what is said in meetings of professional or territorial bodies, in the Reichstag or the Duma, there results a jumble of speech, of words, permeated by absence-of-thought.

But in this way one describes the real facts about what one must call "culture" today. I have depicted to you no more than the facts which just simply exist. And the task of the spiritual scientist is to look into this condition in a really unprejudiced way, courageously and without deceiving himself. You see, people who stand outside Spiritual Science are already coming to the view that it is a terrible superstition to consider Science, as it holds sway today, as anything but a docta ignoratntia. And it has gradually come to be this. Since it has been described by Nicolas of Cusa (1401–1464) at the beginning of the 15th century by the words docta ignorantia, our science has become this to an ever greater extent.

Now, of course, simple people can come and say: "But what are you saying? You have surely as often told us that the present time has attained to something magnificent in respect of Natural Science, and that you fully acknowledge the triumph of Natural Science". Yes, my dear friends, but nature contains no thoughts! It is just in the age of absence-of-thought that Natural Science can develop to the greatest extent of all, because it needs no thoughts, but merely external formulae, in order to classify natural-scientific facts. Natural Science owes its greatness just to the circumstance that, in order to be correct Natural Science, it may be without thoughts and even ought to be so. But the thing to which I wanted particularly to draw your attention to is this: that already in the present day people are noticing how mankind is passing through something which is turning their inner soul-life into a state of dreaming and Science really into one of sleeping, a state of ignorance. This, again, is the comfort which people feel today in Science and scientific thinking, that it lets itself sleep so comfortably in their souls. People do not at all believe how deeply the men of today are sleeping while they consider that they know something, how obedient they are to authority, even to excess, when freed by what they call "science" and what is given to them as Science, but how, out of their deep sleep, they can nowhere apply this Science to their real surroundings. Yes, they look on the application of "something scientific" to external life as a fantastic thing.

Just put in a library—it must be a very big one—all the learned works about psychiatry, all the works on mental diseases. You would then have gathered together much that is ingenious, in the sense of the present time. But yet one must also assume that the psychiatrists who occupy themselves professionally with affairs know what is in the books at least, they must know the principal facts, and they do know them, but as though they were asleep. For if, for example, it is a matter of considering life, of considering the fact that a man, who has for years controlled events over a great part of Europe, was and is really mad, then their science of psychiatry is of no use to people, for they do not think of applying their Science to real life.

These things were not always like this in the development of mankind. If we go back into other epochs, this was not present in the same measure. And, the further back we go, so it is present to a smaller extent. When men had the old, atavistic clairvoyance in ancient times, their dreams were then no dreams as we understand the term today, but they had a psychic content, in which they perceived something real. And people examined human affairs out of their sleep. Today it has come about that if men want to remain men they must gather their a knowledge different from that before which Fritz Mauthner finds them standing as before a docta ignorantia or a dreamlike mysticism. Men must wake up, and they can only do so through spiritual-scientific knowledge. Therefore I refer to what must happen as a awakening. This awakening must be something very real, something encroaching very, very deeply into life. Today people speak, and think in speech as it is described by us, and they believe that by this means they have thoughts as well. But in reality they have no thoughts. For what are thoughts for the man of today, if he really grasps them as thoughts? They are, in fact, nothing real: they are reflections of something real. And just when the man of today soars up to thoughts, if he is sinking at the real life of ideas, he must be conscious of the fact that these ideas as such are phantoms of reality, but are not reality itself.

I recently brought you a chapter of Hegel (Vol. 1, Lecture 8). I told you that it would be difficult to understand, because Hegel always bestirs himself in thoughts. This, to be sure, is so terribly difficult for men today—to bestir themselves in thoughts. One even becomes offensive to people, offensive in the highest degree, if one bestirs oneself in thoughts. When first I began to speak about Anthroposophy in Berlin, all sorts of people came from the most diverse directions of so-called spiritual life and wanted to see really what was happening, people who had taken part in Spiritualism, who had tried by means of all sorts of questionable mediumistic methods to experience something of the Spiritual World—all of them came there. And then it often turned out that just this kind of person regularly went to sleep in my lectures, especially when they were themselves rather mediumistic. One could see many a person there, sound asleep. Then they stayed away for the future. And some of them said that they dared not continue to go these lectures, for the spirits had told them that they would be dealing with ideas there, with thoughts, and that they dared not go to them.

My dear friends, I still call to mind a lady—she appeared to have become unwell—who ran out the door at some speed but who laid herself down at full length as soon as she was outside. The giving of thoughts had made this impression on her! Today, people in general are not trained in real thoughts, because they consider that when they bestir themselves in the projection of speech they have thoughts. But just when one admits oneself to be thinking, one is aware that, in our fifth post-Atlantean epoch of today, one has shadow-pictures if one really thinks, that is to say if one lives in thoughts. If one rightly comprehends the character of the life of thought, one is aware that the soul, as it were, bestirs itself on the surface of the thoughts, while something remains behind in the unconscious. There is the soul. But it sees something which it sends forth like the shadow-pictures of that in which it lives. It must comprehend the shadow-pictures, thoughts, ideas, and must carry them over into something which still, in many cases, remains unconscious for the men of today. How can it do this? It can only do it when that is received into the life of thoughts about which we can give ourselves up to no deception of any kind when we receive it: that is, the will to think, the feeling of the will while we are thinking, the feeling that we are present, that we are really leading over one thought into another, that, while we are thinking, we always have a clear picture underlying our thoughts.

Men do not love this today. They sit, walk or stand today, and their thoughts are churning up in their heads as I have just described, which is really absence-of-thought, but it is playing through their heads. Men give themselves up to these so-called thoughts, passively give themselves up to them, even take in every so-called thought which rolls through their heads. And the result of this is that the will to think, that which works arbitrarily and actively in thoughts, is of the utmost rarity in the souls of men today.

The man who holds himself to be a leader of opinion today wishes to the smallest degree to sit down and bring his will into activity. He quickly takes up the newspaper, so that his thoughts may be unrolled from outside, or a book—but does not develop within himself that activity which now really leads to active thinking. The mankind of today lives in a state of social laziness with regard to this active thinking—one can call it nothing else.

All these things give the real form of that transition which a man like Fritz Mauthner feels when he thus utters what I have described to you above. But all these things are phenomena connected with the crossing of the Threshold by the whole of mankind. The whole of mankind must pass by the stern Guardian of the Threshold in this fifth post-Atlantean epoch. And just in the epoch of the development of consciousness, it ought to come to the consciousness that mankind is passing through this stage in its development. But then a sort of splitting-up of the life of the soul must take place. What was centralised as a unity in earlier times must be split asunder into a trinity, and every single member must be centralised on its own account.

Because this is a question effecting human beings in their community-life, not individual men, it can only come about if there are external points of support, on which this tendency towards inward threefoldness can go on developing. These external points of support must now be present in the social organism in which men live. It is not in my choice that I must speak about the threefold social organism today. It is this which must be made clear to mankind from the signs of the times, from those signs of the times which become clear when one considers that mankind must pass the stern Guardian of the Threshold. And if you seek for an inner characteristic of the reasons why the threefolding must come about in the social organism, then just re-read that chapter in How Does One Attain Knowledge of Higher Worlds which deals with the Guardian of the Threshold. It is all there already, from another point of view.

When one studies Spiritual Science, one is studying the most significant impulse of the present day development of mankind. Spiritual Science explains, from the most diverse points of view, the most intensively working life-necessities of the present time. And, while the splitting of the human soul into the three members of thinking, feeling and willing is pointed out in the chapter in How Does One Attain Knowledge of Higher Worlds about the Guardian of the Threshold, it is a result demanded of the whole of mankind that they give thought to the Threefold Social Organism.

This is how the things are connected. If you consider the individual human being who steps over the Threshold to the supersensible world, you can say to yourselves this man experiences in himself the separation into a life of thinking, a life of feeling and a life of willing. If you consider the mankind of today who, while they are going through the fifth post-Atlantean epoch, step over the Threshold behind the scenes of historical Becoming, then you must say: this mankind must find its life of thinking in an independent spiritual organism, its life of feeling—that is to say the relations of feeling which play between man and man—in the independent rights-organism, and the life of will in the economic circuit, in the economic organism.

If you consider these matters in this way you will have the right foundations for the necessity of such statements as are made with regard to the Threefold Social Organism. Then you will also rise above the mere babel of words which often rules the present time. Then you will have insight that at the present time one should not dispute in words but should realise that words only gain importance and point to thoughts if one brings them into the right direction, if one considers that everything which must develop itself as thought-life in the spiritual organism of mankind is the cultivation of the individual capabilities of mankind, i.e. that individualism must rule in the spiritual organism, democracy must rule in the rights- or state-organism because this has to do with what every man develops in the way of relations with every man; in the sphere of economics, associative life must rule which holds together the co-workers in a profession, or the association which also arises as a result of the connection of production with consumption—in other words, socialism must rule in the sphere of the economics organisation. But the three independent members must appear separated in their characteristic qualities.

Now we are still living in a time in which Ahriman plays ball with men, while he lulls them into illusion about what really is to come to pass. So he causes them, as he has been done in former times, to mix together the will-organism and the feeling-organism—namely, socialism and democracy—and causes them to say: we are striving for social-democracy. As a result, the individualistic momentum is entirely left out, for, you see, people do not love thoughts. For otherwise one would have to say: "we must strive for individual-social-democracy", and this would destroy the most significant ideas which doctrinal social-democracy has today. In the confusion which the harmonising-together of socialism and democracy brings to social-democracy, you see an activity which Ahriman is carrying on with men. And one will only feel the seriousness of this tendency if one keeps one's attention on the transition at the Threshold of the fifth post-Atlantean epoch and knows that, because the whole of mankind lives within the Social Organism must come about, just as a threefolding of the soul-life of the individual must come about in the passing of the individual man over the Threshold.

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• 1. Fritz Mauthner, Philosophisches Wörterbuch, Munich 1910.
• 2. The Social Question as a Question of the Soul: The Inner Experience of Speech.
• 3. R.S. The Social Question as a question of soul

Also known as: A Picture of the Earth's Future Development Lecture 14 of 17 from the lecture series: Perspectives on Humanity's Development.

This is a time when a great deal of attention, ranging from serious science to science-fiction, is being devoted to “outer space.” There is speculation on various levels about visitants from other worlds. Behind it all there may be an instinctive feeling—true in itself though often distorted in expression—that the apparent isolation of man on earth is not final; that man is not alone in the universe. We are therefore reprinting here a lecture (first published in English in the quarterly, “Anthroposophy,” for Easter, 1933, and long out of print) in which Rudolf Steiner spoke, briefly and enigmatically, of the need to recognise and welcome certain beings, “not of the human order,” who since the seventies of the last century have been descending from cosmic spheres into the realm of earth-existence, bringing with them “the substance and content of Spiritual Science.”—The Editors.

This unmistakably indicates that it is high time for man to discover how he can receive new impulses into his life of soul, and we will turn our attention today to certain great cosmic events with which we are already familiar from other points of view.

Most of you will have read the book An Outline of Occult Science, and will have realised that one of the great events in earthly evolution was the separation of the moon from the earth. The moon as we see today, shining towards us from cosmic space, was once united with the earth. It then separated from the earth and now circles around it as its satellite. We know what incisive changes in the whole sweep of evolution are connected with this separation of the moon from the earth. We must go far back in time, before the Atlantean deluge, to find the epoch when the moon departed from the body of the earth.

Today we will confine our attention to what came to pass on earth in connection with the being of man, and with the kingdoms of Nature around him, as a consequence of the separation of the moon from the earth. From the lectures on colours we have learnt that minerals—that is to say, the coloured mineral substances—actually derive their different hues from this relationship of the moon to the earth. Recognition of this fact enables us to make these cosmic events part of an artistic conception of existence. But other matters of the greatest significance come into consideration here. Man's being is the product of preceding metamorphoses of earth-existence—namely, the Saturn, Sun and Moon periods of evolution, during which no mineral kingdom existed. The mineral kingdom as we know it today came into being for the first time during the Earth period. Mineral substance, therefore, became part of man's being only during this Earth period. During the stages of Saturn, old Sun and old Moon, man had nothing mineral within him at all. Nor was his constitution adapted for existence upon the earth. By his very nature he was a being of the cosmos. Before the separation of the moon, and before the mineral substances with their many colours came into being, man was not adapted for earthly existence.

Let me put it in this way. It was a very real question for the Spiritual Beings who guide earthly evolution as to what must happen to man. Should he be sent down to the earth or be left to pass his existence in a realm beyond the earth? It can be said with truth that the separation of the moon, with the consequent changes in the earth and in the being of man, was the outcome of a decision on the part of the Spiritual Beings who guide and direct the evolution of humanity. It was because this coarse moon-substance was sent out of the earth that man's organism developed in such a way as to make it possible for him to become an earthly being. Through this event—through the separation of the moon and the incorporation of the mineral kingdom into the earth—man has become an earthly being, existing in the sphere of earthly gravity. Without earthly gravity, he could never have become a being capable of freedom. Before the separation of the moon he was not, in the real sense a personality. He was able to become a personality because of the concentration of the forces that were to build his body. And this concentration of forces was the result of the separation of the moon and the incorporation of the mineral kingdom into earthly existence. Man became a personality, and freedom was henceforward placed within his reach.

The evolution of man upon the earth since the separation of the moon has proceeded through many different stages. And we may say that if nothing else had happened except this departure of the moon from the earth, it would still have been possible for man to draw out of his organism, out of his body and soul, pictures such as arose in ancient, clairvoyant vision. Nor was man deprived of this faculty by the separation of the moon. He still envisaged the world in pictures, and if nothing else had happened, he would be living in a world of pictures to this day. But evolution went on. Man did not remain fettered to the earth. He received an impulse for evolution in the other direction—an impulse which actually reached its climax in the nineteenth century.

Even when long ages ago the human being, as ‘metabolic man,’ became subject to the force of earthly gravity, he was adapted as ‘head man’ for a cosmic existence. In effect, the intellect began to evolve. The old clairvoyant pictures densified into the forms of intellectual consciousness, as it was until the epoch of the fourth century after Christ. It was then for the first time that the human intellect began to grow shadowy. This process has been increasingly rapid since the fifteenth century, and today, although the intellect is an altogether spiritual faculty in man, its existence is not rooted in reality. It has only a picture-existence. When the man of today thinks merely with his intellect and faculty of reason, his thoughts are not rooted in reality at all. More and more they move about in a shadowy existence which reached its climax during the nineteenth century. And today man is altogether devoid of the sense for reality. He lives within a spiritual element, but is at the same time a materialist. His thoughts—which are spiritual but yet merely shadow-thoughts—are directed entirely to material existence.

Thus the second great process or event was that man became more spiritual. But the spiritual substance once derived from matter no longer ensouls him. His nature has become more spiritual, but with his spiritual faculties he thinks only about material existence.

You know that the moon will one day reunite with the earth. By the astronomers and geologists, who live in a world of abstractions, this reunion of the moon with the earth is placed thousands and thousands of years ahead. But this is mere illusion. In reality it is by no means so very far distant. Humanity as such is becoming younger and younger. Human beings are coming to a point when their development of body and soul will proceed only up to a certain age in life. At the time of the death of Christ, of the Event of Golgotha, human beings in general were capable of development in body and in soul until the 33rd year of life. Today this development is possible until the 27th year. In the fourth millennium a time will come when men will be capable of development only until the 21st year. In the seventh millennium the bodily nature will be capable of development only until the 14th year of life. Women will then become barren. An entirely different form of earthly life will ensue. This is the epoch when the moon will again approach the earth and become part of it.

It is high time for man to turn his attention to such mighty events of the realm of existence beyond the earth. He must not go on dreaming, vaguely and in the abstract, of some form of Divinity, but he must begin to be alive to the great happenings that are connected with his evolution. He must know what it means to say that the moon once left the earth and will enter the earth again.

Just as the separation of the moon was a decisive event, so too will be its re-entry. It is true that as human beings we shall still be inhabiting the earth, although birth will no longer take place in the ordinary way. We shall be connected with the earth by other means than through birth. We shall, however, have evolved in a certain respect by that time. And we must learn to connect what is happening today—I mean the fact that the intellect is becoming more and more shadowy—with what will one day be a great event in earthly evolution—the re-entry of the moon into the substance of the earth.

If the intellect continues to become even more spectral than it is already, if men never resolve to receive into their being what can now flow to them from spiritual worlds, then they will inevitably be absorbed into the shadowy grey-ness of their intellectual life.

What is this shadowy intellect? It cannot understand the real nature and being of man. The mineral world is the only realm which the shadowy human intellect is to a certain degree capable of understanding. Even the life of the plant remains enigmatical; still more so the life of the animal; while human life is altogether beyond the grasp of the mind. And so man goes on his way, evolving pictures of existence which in reality are nothing but a great world-question. His intellect cannot begin to grasp the real nature of plant or animal, and least of all that of the human being. This state of things will continue if man fails to listen to what is being given to him in the form of new Imaginations, in which cosmic existence is pictured to him. The living wisdom that Spiritual Science is able to impart must be received into his shadowy, intellectual concepts and thoughts, for only so can the shadow-pictures of the intellect be quickened to life.

This quickening to life of the shadow-pictures of the intellect is not only a human but a cosmic event. You will remember the passage in the book Occult Science dealing with the time when the human souls ascended to the planets and afterwards descended once more to earth-existence. I spoke of how the Mars-men, the Jupiter-men and the others descended again to earth. Now an event of great significance came to pass at the end of the seventies of last century. It is an event that can be described only in the light of facts which are revealed to us in the spiritual world. Whereas in the days of old Atlantis human beings came down to the earth from Saturn, Jupiter, Mars, and so on—that is to say, beings of soul were drawn into the realm of earth-existence—since the end of the seventies of last century, other Beings—not of the human order—have been descending to the earth for the purposes of their further development. From cosmic realms beyond the earth they come down to the earth and enter into a definite relationship with human beings. Since the eighties of the nineteenth century, super-earthly Beings have been seeking to enter the sphere of earth-existence. Just as the Vulcan-men were the last to come down to the earth so now Vulcan Beings are actually coming into the realm of earthly existence. Super-earthly Beings are already here, and the fact that we are able to have a connected body of Spiritual Science at all today is due to the circumstance that Beings from beyond the earth are bringing the messages from the spiritual world down into earth-existence.

But, speaking generally, what is the attitude adopted by the human race? The human race is behaving, if I may put it so very shabbily to these Beings who are appearing from the cosmos and coming down—slowly and by degrees, it is true—to the earth. The human race does not concern itself with them; it ignores their existence. And it is this which will plunge the earth into tragic conditions, for in the course of the next centuries more and more Spiritual Beings will be among us—Beings whose language we ought to understand. And this is possible only if we try to grasp what comes from them: namely, the substance and content of Spiritual Science. They want to give it to us and they want us to act in the sense of Spiritual Science. Their desire is that Spiritual Science shall be translated into social behaviour and action on the earth.

I repeat, then, that since the last third of the nineteenth century Spiritual Beings from the cosmos have been coming into our own sphere of existence. Their home is the sphere lying between the moon and Mercury, but they are already pressing forward into the realm of earth-existence and seeking to gain a foothold there. And they will be able to find it if human beings are imbued with the thought of their existence. This can also be expressed as I expressed it just now, by saying that our shadowy intellect must be quickened to life by the pictures of Spiritual Science. We are speaking of concrete fact when we say: Spiritual Beings are seeking to come down into earth-existence and ought to be willingly received. Catastrophe after catastrophe must ensue, and earthly life will fall at length into social chaos, if opposition is maintained in human existence to the advent of these Beings. They desire nothing else than to be the advance-guards of what will happen to earth-existence when the moon is once again united with the earth.

Today people may consider it comparatively harmless to elaborate only those automatic, lifeless thoughts which arise in connection with the mineral world and the mineral nature of plant, animal and man. Materialists revel in such thoughts which are—well—thoughts and nothing more. But try to imagine what will happen if men go on unfolding no other kinds of thoughts until the time is reached in the eighth millennium for the moon-existence to unite again with the earth. These Beings of whom I have spoken will gradually come down to the earth. Vulcan Beings, ‘Supermen’ of Vulcan, ‘Supermen’ of Venus, of Mercury, of the Sun, will unite with this earth-existence. But if human beings persist in nothing but opposition to them, earth-existence will pass over into chaos in the course of the next few thousand years.

It will be quite possible for the men of earth, if they so wish, to develop a more and more automatic form of intellect—but that can also happen amid conditions of barbarism. Full and complete manhood, however, cannot come to expression in such a form of intellect, and men will have no relationship to the Beings who would fain come towards them in earth-existence. And all those Beings of whom men have such an erroneous conception because the shadowy intellect can only grasp the mineral nature, the crudely material nature in the minerals, plants and animals, nay even in the human kingdom itself—all these thoughts which have no reality will in a trice become substantial realities when the moon unites again with the earth. And from the earth there will spring forth a terrible brood of beings, a brood of automata of an order of existence lying between the mineral and the plant kingdoms, and possessed of an overwhelming power of intellect.

This swarm will seize upon the earth, will spread over the earth like a network of ghastly, spider-like creatures, of an order lower than that of plant-existence, but possessed of overpowering wisdom. These spidery creatures will be all interlocked with one another, and in their outward movements they will imitate the thoughts that men have spun out of the shadowy intellect that has not allowed itself to be quickened by the new form of Imaginative Knowledge by Spiritual Science. All the thoughts that lack substance and reality will then be endowed with being.

The earth will be surrounded—as it is now with air and as it sometimes is with swarms of locusts—with a brood of terrible spider-like creatures, half-mineral, half-plant, interweaving with masterly intelligence, it is true, but with intensely evil intent. And in so far as man has not allowed his shadowy intellectual concepts to be quickened to life, his existence will be united not with the Beings who have been trying to descend since the last third of the nineteenth century, but with this ghastly brood of half-mineral, half-plantlike creatures. He will have to live together with these spider-like creatures and to continue his cosmic existence within the order of evolution into which this brood will then enter.

This is a destiny that is very emphatically part of human evolution upon the earth, and it is quite well known today by many of those who try to hold humanity back from the knowledge of Spiritual Science. For there are men who are actually conscious allies of this process of the entanglement of earth-existence. We must no longer allow ourselves to be shocked by descriptions of this kind. Such facts are the background of what is often said today by people who out of old traditions still have some consciousness of these things and who then see fit to surround them with a veil of mystery. But it is not right any longer for the process of the earthly evolution of humanity to be veiled in mystery. However great the resistance, these things must be said, for, as I constantly repeat, the acceptance or rejection of spiritual-scientific knowledge is a grave matter for all mankind.

I have been speaking today of a matter upon which we cannot form a lukewarm judgment, for it is part and parcel of the very texture of cosmic existence. The issue at stake is whether human beings will resolve in the present epoch to make themselves worthy to receive what the good Spirits who want to unite with men are bringing down from the cosmos, or whether men intend to seek their future cosmic existence within the tangled, spider-brood of their own shadowy thoughts. It is not enough today to speak in abstract terms of the need for Spiritual Science. The only thing to do is actually to show how thoughts become realities. Dreadfully abstract theories are hurled at men today, such, for example, as “Thoughts become things,” or similar phrases. Abstract statements of this kind altogether fail to convey the full and concrete reality. And the concrete reality is that the intellectual thoughts evolved inwardly by men today will in time to come creep over the earth like a spider's web wherein human beings will be enmeshed, if they will not reach out to a world lying beyond and above their shadowy thoughts and concepts.

We must learn to take in deepest earnestness such matters as were indicated at the conclusion of my lectures on the nature of colours, when I said that the science of colour must be lifted out of the realm of abstract physics into a region where the creative fantasy and feeling of the artist who understands the real nature of colour go hand-in-hand with a perception of the world illumined by Spiritual Science. We have seen how the nature of colour can be understood, how that which modern physics, with its unimaginative charts, casts down into the Ahrimanic world, can be lifted into the sphere of art, so that there can be established a theory of colours—remote, it is true, from the tenets of modern science, but able to provide a true foundation for artistic creation, if man will only receive it into his being.

And there is another thought, too, that must be taken very seriously. What do we find today all over the civilised world? Young students go into the hospitals or to universities to study science, and the constitution of the human being is explained to them. By studying the corpse they learn about the bones and the rest of the organism. By a series of abstract thoughts they are supposed to be able to acquaint themselves with the nature of man's being. But in this way it is only possible to learn something about the mineral part of the human organism. With this kind of science we can only learn about the part of man's being which has a significance from the time of the separation of the moon until its return, when the shadowy thoughts of modern times will become spidery creatures having a concrete existence.

A form of knowledge must develop which produces quite a different conception of the being of man, and it can be developed only by raising science to the level of artistic perception. We shall realise then that science as it is today is capable of grasping only the mineral nature, whether in the mineral kingdom itself or in the kingdoms of plant, animal and man. Even when applied to the plant kingdom, science must become a form of art, and still more so in the case of the animal kingdom. To think that the form and structure of an animal can be understood by the means employed by anatomists and physiologists is nonsense. And so long as we fail to realise that it is nonsense, the shadowy intellect cannot be transformed into a living, spiritual comprehension of the world. What is taught to young students today in so abstract a form in the universities must be transformed and must lead to a really artistic conception of the world. For the world of Nature itself creates as an artist. And until we realise that Nature is a world of creative art which can be understood only through artistic feeling, no healing will come into our picture of the world.

In the torture-chambers of mediaeval castles, people were shut into what was called the ‘iron virgin,’ where they were slowly spiked with iron teeth. This was a physical and more tangible procedure than that to which students in our day have to submit when they are taught anatomy and physiology and are told that in this way they are acquiring knowledge of the nature of man—but fundamentally it is the same kind of procedure. All that can be understood of the nature of man by such methods derives from an attitude of mind which is not unlike the attitude of those who were not averse from applying tortures in the Middle Ages. Students learn about the human being as he is when he has been dismembered—they are taught only about the mineral structure in man, about that part of his being which will one day be woven into the network of spider-like creatures extending over the earth.

It is a hard destiny that power should lie in the hands of men who regard the truest thoughts as absurdities and who scorn the impulses that are most inwardly and intimately bound up with the well-being of human evolution, with the whole mission of humanity in the world. It is a tragic state of things and we dare not shut our eyes to it. For it is only by realising the depth of such a tragedy that men will be brought to the point of resolving, each in his own place, to help the shadowy intellect to admit the spiritual world that is coming down from above in order that this intellect may be made fit for the conditions of future times. It is not right for the shadowy intellect to be driven down into an order of existence lower than that of the plants, into the brood of spidery creatures that will spread over the earth. Man's being needs to have reached a higher level of existence when, in the eighth millennium, women will become barren and the moon will unite once again with the earth. The earthly must then remain behind, with man directing and controlling it from outside like an object which he need not carry over with him into cosmic existence. Man must so prepare himself that he need not be involved in what must inevitably develop upon the surface of the earth in this way.

From pre-earthly existence man has descended to this earthly life. His birth from woman began with the departure of the moon, but this physical form of birth is only a passing episode in the great sweep of cosmic evolution and will be replaced by another. It is the phase which was destined to bring to man the feeling and consciousness of freedom, the self-completeness of individuality and personality. It is a phase by no means to be undervalued. It was necessary in the whole cosmic process, but it must not remain forever unchanged. Man must not give way to the easy course of assuming the existence of an abstract God, but bring himself to look concretely at things that are connected with his evolution. For his being of soul-and-spirit can only be inwardly stimulated when he really understands the nature of the concrete realities connected with the great epoch towards which his successive earthly lives are leading him.

That is what a true Spiritual Science tells us today. The human will is threatened with being deprived of spiritual impulses and with becoming involved in the spidery web that will creep over the earth. There are men in existence who imagine that they will gain their ends by promoting their own spiritual development and leaving the rest of their fellow-beings in a state of ignorance. But the vast majority live in complete unawareness of the terrible destiny that awaits them if they lend themselves to what an ancient form of spiritual knowledge called the “sixteen paths to corruption.” For just as there are many ways in which the shadowy intellect may be directed to the impulses and knowledge coming from the spiritual world, so naturally there are many ways in which varieties of the shadowy intellect will be able to unite with the spider-beings who will spin their web over the earth in times to come. Intellect will then be objectivised in the very limbs and tentacles of these spidery creatures, who in all their wonderful inter-weavings and caduceus-like convolutions will present an amazing network of intricate forms.

It is only by developing an inner understanding for what is truly artistic that man will be able to understand the realm that is higher than mineral existence—that realm of which we see an expression in the actual shaping and form of the surfaces of things in the world.

Goethe's theory of metamorphosis was a most significant discovery. The pedants of his day regarded it as dilettantism, and the same opinion prevails today. But in Goethe, clarity of insight and intelligence was combined with a faculty of vision which perceived Nature herself as an active expression of artistic creation. In connection with the animal world, Goethe only reached the point of applying this principle of metamorphosis to the forms of the vertebras and cranial bones. But the process whereby the forms of a previous existence are transformed, whereby the body of the earlier life is transformed into the head of the subsequent life—it is only by an inner understanding of this wonderfully artistic transformation of the radial bones into the spherical that we can truly perceive the difference between the head and the rest of the human structure. Without this insight we cannot perceive the inner, organic connection between the head and the rest of the human body.

But this is a form of art which is at the same time science. Whenever science fails to become art, it degenerates into sophistry a form of knowledge that hurls mankind into calamity so far as his cosmic existence is concerned. We see, therefore, how a true Spiritual Science points to the necessity for artistic insight and perception. This faculty was already alive in Goethe's soul and comes to expression in his hymn in prose, entitled Nature, written about the year 1780, and beginning: “Nature! We are surrounded and embraced by her ...” The ideas are woven together so wonderfully that the hymn is like the expression of a yearning to receive the Spirit from the cosmic All.

It can be said with truth that the development of the thoughts contained in Goethe's hymn to Nature would provide a dwelling-place for the Beings who would fain come down from the cosmos to the earth. But the barren conceptions of physiology and biology, the systematising of plant-life and the theories that were evolved during the nineteenth century—all the thoughts which, as I showed in the lectures on colour, have really nothing to do with the true nature of the plants—can awaken no real knowledge, nor can they get anywhere near the being of man. Hence the body of knowledge that is regarded today as science is essentially a product of Ahriman, leading man on towards earthly destruction and preventing him from entering the sphere which the Beings from beyond the earth have been trying to place within his reach since the last third of the nineteenth century.

To cultivate Spiritual Science is no abstract pursuit. To cultivate Spiritual Science means to open the doors to those influences from beyond the earth which have been seeking to come down to the earth since the last third of the nineteenth century. The cultivation of Spiritual Science is in very truth a cosmic event of which we ought to be fully conscious.

And so we survey the whole span of time from the separation until the return of the moon. The moon which, as we say, reflects the sunlight back to us, is in truth deeply connected with our existence. It separated itself from the earth in order that man might become a free being. But this period of time must be utilised by man in such a way that he does not prepare the material which, with the re-entry of the moon into the earth-sphere, would combine with the moon-substance to produce that new kingdom of which I have tried to give you a graphic picture.

Now and then there arises in human beings of our time a kind of foreboding of what will come about in the future. I do not know what meaning has been read into the chapter in Thus Spake Zarathustra, where Nietzsche writes of the ‘ugliest man’ in the ‘valley of death.’ It is a tragic and moving passage. Nietzsche, of course, had no concrete perception of the valley of death into which existence will be transformed when the spidery brood of which I have spoken spreads over the earth. Nevertheless, in the picture of this valley of death in Nietzsche's imagination there was a subconscious vision of the future, and within this valley of death he placed the figure of the ‘ugliest man.’ It was a kind of foreboding of what will happen if men continue to cultivate shadowy thoughts. For their destiny then will be that in hideous shape they will be caught up by the forces of the moon-existence as it comes down into the sphere of the earth and will become one with the brood of spidery creatures of which I have been speaking.

What purpose would be served by keeping these things secret today, as many people desire? To keep them secret would be to throw sand into the eyes of men. Much of what is spread over the world today under the name of spiritual teaching is nothing but a process of throwing sand into men's eyes so that no single event in history can be understood for what it really is. How many people realise today that events of fundamental and incisive importance are taking place? I have already spoken of these things. But how few are prepared really to enter into them! People prefer to shut their eyes to what is happening and to think that, after all, the events are not really of such great significance. Nevertheless, the signs of the times are unmistakable and must be understood.

This was what I wished to say in regard to the way in which the being of man upon the earth is connected with the cosmos.

• 1. Three lectures on Das Wesen der Farben, given at Dornach on May 6 – 8, 1921. Published in English as a book entitled “Colour” (new edition in preparation).

In the lectures of last week I pointed out how with the aid of the science of initiation one must strive to press forward from the apparent reality, that is actually around us continually, to the true reality. And I pointed out that the effort which is agreeable to most people, the effort to find a single rational theory of the universe precisely diverts from reality, leads precisely to delusion. I said that much rather must one strive to distinguish two currents of reality, in regard to human knowledge as well, and then in a living manner unite with each other what can be found in these two currents.

Let us briefly recapitulate what we have realised with regard to these two currents in human knowledge and let us then seek to create the necessary requirements for a conception of reality on this foundation. You will remember that I said: The course of human life is actually one in which man can only comprehend in the second half of life what he has thought, what his soul on the whole has gone through in the first half. I said that natural intelligence is active in us from birth to the change of teeth, the intelligent element prevails. What prevails as intelligence and also what we learn in these first years of life, is not yet grasped through our own human forces if we look only at the one current of which we have to speak. If man were simply thrown on his own resources as earthly man, then only in later life at the end of the fifties, the beginning of the sixties, would be able to understand what he thought, felt and willed as a child up to the change of teeth. Thus it is only in later years that one becomes mature, as it were, to self-knowledge of the intimate life of childhood. The forces in man that can grasp what one went through intelligently in the first years of childhood are in fact only born as late as that in human life.

Then we have a second life-period that dates from the change of teeth to puberty. Only think (it is shown in the booklet Education of the Child in the Light of Anthroposophy what the child goes through in thought, feeling, willing, up to puberty, Through his own human earthly forces man would be able to grasp what he goes through then only at the end of the forties, the beginning of, the fifties

And again what we live through from puberty into the twenties: we should only grasp this through our own human forces at the end of our thirties and beginning of our forties. What we devise and develop as ideals we should only grasp in its importance, its value to life, in our thirties if we were left to our human life forces. Only what we experience between the ages of 28 and 35 stands for itself and can be approximately grasped at the time. This middle member of man's lifetime has a certain equilibrium, there we can at the same time develop our thought and comprehend it, but not in the other years of life.

You get a grasp of man's development in a lifetime if you reflect upon what has been brought forward, you see how man evolves as earthly man in time. In so far as we are bound to time, self-knowledge would only be possible if we waited until the right time of life arrived for a comprehension of what we had thought in an earlier period of life. The total human life is interconnected. If we were only earthly man in time we should, as personality, know nothing at all of ourselves, if we did not in age look back to what developed in us in youth.

Now that is the one aspect of man, the one current of human life. As regards this stream man is entirely subjected to time, he can do nothing but wait till the time is ripe. But I have already pointed out to you that the way life is lived through in our maya-existence, is not the true face of human life, it is merely its appearance when we regard it as taking place in time. Yet what one specifies in this way about the time-course of human life is entirely real. For what we normally experience between birth and death—with this, as I have said, we can if necessary, and if one is content to stay on the surface, live, but with it one cannot die. For all our normal knowledge, what we learn from the instruction of others, what one learns from the store acquired through the course of history, in short, what as temporal man one learns in any other way than by looking back in age at youth—that perishes at death, that we do not carry from the one current through the gate of death. Only what we have acquired in conformity with this correspondence do we carry through the portal of death. And do not imagine that you don't do what I have described! Each of you who has come to a later age of life looks back in his subconsciousness to the earlier years of his life. What I have described most definitely takes place, even if it takes place subconsciously. And you would carry nothing from the external temporal course of life through death if it did not so take place. In the age of materialism, however, men pay little heed to this, yet all that the materialistic age can bring to man cannot be taken with him through the gate of death. That alone has significance for the world which you pass through in the sense that you grasp in age what has taken Place in your whole nature in youth. That is the one stream.

The other stream arises through the fact that man is not merely soul and body. As a being of soul and body his existence takes its course in time as we have again shown. But man is also a being of spirit and soul. And through his soul-spirit nature he is not merely in the realm of time which has just been characterised but in the realm of duration. And there again he is very different from what he thinks. There he goes through no development, he is the same being from birth to death, but his thinking, feeling and willing are something very different from how they appear to him. His thinking and also a part of his feeling is a transposing of himself into cosmic regions where the conflict of gods takes place (I described this in a recent lecture [ 15th September 1918 (not translated). ]), and again willing and a part of feeling is the transposing of oneself into another region of the cosmos where the conflict of gods takes place I said to you that to reflect and ponder means transposing oneself into a certain region of spirituality and taking part in certain conflicts of one order of spirits with another; similarly willing means taking part in certain conflicts—even though in one or another case these conflicts may have come to a standstill. It is a profound truth presented in one of the Mystery Dramas, The Portal of Initiation, that while processes of soul and spirit are enacted in us great cosmic events are happening Just as man in the age of materialism will have no notion of his soul-body nature that runs its course in time, so will man know nothing of this spirit-soul element that acts in the realm of duration, but appears quite different from his thinking, feeling, willing in ordinary life and seen in ito reality, takes place as spirit-conflicts, However paradoxical it may sound to the materialistic thinker, when you form a thought it is very different from what it appears to you in maya. Let us suppose that you form a thought, let us say a thought on what we considered in the last lecture—a thought on space. The moment you think about space, even in the abstractness of the modern concept of space, the moment your spirit fills itself with the space-thought, you transpose your soul into a spiritual region where Ahriman is engaged in a mighty fight against hierarchies of a different nature. You could not have the thought of space without living in a region where Ahriman fights against other hierarchies. And when you develop a desire, if you say, for instance, I will go for a walk, even when it is such an insignificant determination as this, as soon as you set this will in action, you place yourself spiritually in a region where the Luciferic spirits fight against spirits of other hierarchies. Seen from the aspect of initiation-science, what takes place in the world is essentially different from its shadowy reflection, which we know in our maya-existence, between birth and death. For, my dear friends, what we perceive thus as maya is nothing more than something that can be compared with the wave-ripples on the surface of the sea. I put the picture before you in the last lecture: the ripples of the waves on the surface of the sea would not be there without the sea beneath and the air above. The forces that produce the ripples of the waves are in the sea, in the air, and the rippled waves are only the image of the forces striking together from above and below, So is our life in maya between birth and death nothing else than a striking together of two forces. On the one hand the spiritual conflicts which in truth take place in the realm of duration when we think, feel, will; on the other hand the course of evolution in time which consists in our comprehending only in later years the thinking life of youth. Our life in fact is a nothingness if we do not look on it from the confluence and conjunction of these two true realities. Behind our life are these two true realties.

Now behind our life there is not only on the one hand the time-course which would cause us to wait and wait in order to grasp something that we conceived formerly, nor is there only the processes in duration that take place our whole life through in a similar way between birth and death but we ourselves stand within this reality, and this too appears to us only in its reflected image. Our whole relation to the world appears to us only in its reflection. To know the truth always demands our strengthening ourselves to know it; truth does not come to us if we want merely to remain passive. To know the truth means that one knows oneself to be standing in the two currents that I have indicated, in the realm of time and the realm of duration. And while we stand within these two realms, and a life goes on which has no other significance with regard to the true forces than has the rippled sea with regard to the storming air and the flood beneath surging up and down, we pass our life between death and birth and then again also between birth, and death. The forces and powers occupy themselves with us while we so pass our life. For mighty forces are ever at hand which endeavour to tear us away from the ordinary earthly life as it takes its course in maya, and similarly other forces are there which are at pains to tear us away from the realm of duration. On the one hand (let us hold fast to this) we have our course of life in time, where we only become mature at a late period to grasp what goes on in us in the future; there are forces and powers which would confine us to what we are as man, which would like to mould us as human beings so that this takes place. That means, however: there are forces and powers that want our earthly life to run its course in maya, so that we experience this or that in childhood, but grasp nothing of it, lead a sort of sleep-life up to the age of 28, then begin somewhat to comprehend the present, and then after the age of 35 begin to comprehend the earlier. There are forces and powers which would like to make us mere temporal beings, beings who for the first half of life would lead more or less a sleeping plant-life and in the second half would look back and understand what took place during this sleep. There are forces and powers which would like to make man for the first half of his life, a dreamer, and in the second half a being who remembers these dreams and thus comes to self-consciousness. If these forces and powers should alone work upon us it would practically mean that our soul would not be born till the beginning of our thirties, or at earliest in our twenty-eighth year. Before that we should go about on earth drunken with sleep.

If that were so, we should become torn free from our whole cosmic past. Our present existence rests upon the fact that we have gone through a cosmic past, through the Saturn, Sun, Moon evolution, as I have shown it in Occult Science. During the passage through the Saturn, Sun, Moon periods, Beings of the higher Hierarchies who have a special interest that human beings should arise in the cosmos. Beings who are the creators of mankind, developed us and established us in earthly existence. In earth-existence we are now such men according to the one stream as I have described. Forces and powers are present which would shape us only as such earthmen; should they conquer, they would tear us away from our Saturn, Sun, Moon past. They would conserve us in earth-life, make us purely men of earth. That is what certain powers are striving for; they are the Ahrimanic powers. Ahriman strives to make us purely temporal men, to loosen our earth-life from our cosmic past. He strives to make the earth utterly and entirely a self-contained entity, to make us entirely telluric, earthly with the earth.

There are other forces and powers which strive for the exact opposite, to tear us from this time-life, to endow us with a thinking, feeling and willing that trickles in, as it were, solely from the region of duration. These beings strive to fill us from childhood on, and with no effort of our own, with a certain quantum of thinking, feeling and willing and then to conserve it for us throughout the whole course of life. Should they conquer, our whole temporal life would dry up. We should finally,—indeed quite soon, it would have happened long ago if these beings had conquered,—lay aside the physical corporeality, the bodily spirit-being, and become pure spirits. But our task, in so far as it comes from our earth-existence, would not have been fulfilled. We should be drawn away from earth-existence. To these beings the earth is too evil, they hate the earth, they would like to get rid of it. They would like to lift man from the earth and give him an existence purely in the realm of duration; they would like him to discard all that takes its course in time in the way I have described. These are the Luciferic beings. They strive for just the opposite of what the Ahrimanic beings desire. The Ahrimanic beings seek to free man together with the whole of earth-existence from the cosmic past and to conserve the earthly. The Luciferic beings strive to thrust away the earth, thrust away from man everything earthly and spiritualize him entirely, so that the forces of the earth cannot work upon him. They would like man to be purely a cosmic being, and would like the earth to fall away from evolution and be cast out into the universe. Whereas Ahriman wants the earth to become an independent entity and man's whole world, the Luciferic beings strive towards the opposite goal. They want the earth to be thrust away from humanity and humanity to be lifted into that realm where they themselves have their existence, the pure world of duration. In order to attain this object the Luciferic beings seek perpetually to make the human intelligence automatic, they endeavour to crush down man's free will. Should intelligence become purely automatic and the free will crushed, then with automatic intelligence and not with our own will, but the will of the gods, we should be able to accomplish what it fell to us to perform. We should become entirely cosmic beings. That is the goal towards which the Luciferic beings strive. They endeavour to make us pure spirits, such as have cosmic intelligence in place of their own, spirits who have no free will, and whose thinking and acting run their course automatically, as among the Hierarchy of the Angels and to a great extent in the hierarchy of the Luciferic beings—but here in another respect. They wish to make us pure spirits and to cast away the earthly impulse. Moreover they want to create an intelligence for us which is entirely uninfluenced by any kind of brain and absolutely untouched by the interweaving of free will.

The beings who flock round Ahriman, the Ahrimanic beings, want on the contrary to cultivate most specially human intellect, to cultivate it to the extent of being increasingly dependent on the whole earth-existence. They want, moreover, to develop intensively man's individual will—that is, precisely all that the Luciferic beings wish to repress. The Ahrimanic beings, or, expressed better, the spirits serving Ahriman, want to develop fully precisely this—we must take that definitely into account. The human being in this way would come to a sort of self-sufficiency. He would, it is true, be a dreamer in his youth, and in later years be extremely clever and understand many things through his own practical experience, yet he would receive nothing as a revelation from the spiritual worlds. Do not let us deceive ourselves about that. Everything through which one is clever in youth has arisen only from revelation, one's own experience enters only in later years. The Ahrimanic beings want to limit us to this personal experience. We should be beings of independent will, but as beings of soul and spirit we should have at most to be born in our 28th year. Just consider: we as human beings, are actually standing in between these two conflicting aims of the spiritual worlds. And in a certain sense we have the task as man so to live our life in the world that we follow neither Ahriman nor Lucifer but find an equilibrium between the two currents.

One can imagine that it is gruesome even to our materialistic age for men to hear what actually takes place at the foundation of human nature. Because it is gruesome it was so arranged in the world-order that in ancient times divine teachers imparted to men a supersensible knowledge, so that they did not themselves need to face this spirit-conflict. The initiates could be silent about the spirit-conflict to the outer world. There have always been men who know, knew, of this spirit-conflict which is enacted in every human being behind the scenes of life. There were always men who had convinced themselves that life is a struggle through a conflict, that it encloses a danger in itself. But the principle also existed not to lead men to the threshold of the spiritual world, not to lead them to the Guardian of the Threshold, so that (forgive the expression but it fits)—so that they did not get the horrors. But the times have passed in which that is possible. For the time will come in future earthly evolution when the separation must take place between the children of Lucifer and the children of Ahriman, either the one or the other. But to know that one stands within it, and in this standing within one must guide one's life with knowledge, that must be said today as a necessity of life for man's future, and it must be understood. There can be no mere science of silence for the future.

Anyone who wishes to get a true knowledge of life must develop cosmic sensitivity. What does that mean? It means that he must learn to look at the world somewhat differently from the customary way of seeing it from the standpoint of maya. When one goes through the world with the science of initiation then feelings arise which are not there as long as one remains merely in the knowledge of maya. Feelings arise which the ordinary person looks on not merely as paradoxical, but as foolish and fantastic, yet which have every possible justification as regards true reality. One who possesses the science of initiation and meets with a human being hovers to and fro between two perceptions. You man (he thinks to himself), you oscillate between two possibilities. Either you fall a prey entirely to the temporal, you become mineralised and stiffened inasmuch as you become solely earth-man and lose your past, or else you evaporate in the spirit to a spiritual automaton, you do not reach your goal as human being in spite of being spirit.—It might be said that in confronting a man there really always come towards one two men, the one who is in danger of petrifying in his form, becoming dense and rigid and growing together with the earth; and the other who is in danger of thrusting out all that tends to the mineralising and the hardening process, and is in danger of becoming quite soft, jelly-like, and finally of dissolving as spiritual automaton in the All. These two beings actually meet those who observe a man through the means furnished by the science of initiation. One always feels anxiety, so to say (one must choose such words as language provides, thus many things sound a paradox when one points to the realm of reality)—one has ever anxiety lest the men who confront one suddenly all become like those remarkable figures sometimes seen on the face of a rocky cliff: a knight on horseback, or other figures in the mountains, sleeping maidens, and so on. Men could become something like this and unite with the rock of the earth and only live on as mineralised form. On the other hand, however, they could thrust out all that leads them to mineralisation and could become jelly-like: those organs that have contracted could swell out the ears, could become gigantic and include the throat, wing-like organs could grow out of the shoulders combined with all this; all as soft as a jellyfish but dissolving as if out of its own surging wave formation.

And such perception, such cosmic sensitivity, so to say, arises not only when one confronts a human being with initiation knowledge, but ultimately one carries over to everything what one receives through this cosmic sensitivity. You have assuredly remarked that the tendency to rigidify, to become rock-like; comes from Ahriman; the tendency to volatilize, become first jelly-like, then dissolving: comes from Lucifer. But this is not confined to man himself, it extends over all the abstraction that one meets. One learns to perceive all straight lines as Ahrimanic; all curved lines as Luciferic. The circle is the symbol of Lucifer; the straight line the symbol of Ahriman. The human head with its tendency (one can see it in the skeleton) to petrify, to ossify in the form given it by the earth and to remain hard, is Ahrimanic formation. If forces that work in the human head were active in the whole man he would acquire the figure of Ahriman as you have him over there in our Group. He would be entirely permeated by headness—so to say he would be entirely his own intelligence; but egotistic intelligence; and entirely his own will so that the will comes to expression in the form itself.

If we look at the rest of man, not the head-man, but the extremities, man in the broader sense; we have the idea: If the forces working in the rest of man worked through man as a whole he would then be formed like the figure of Lucifer in the Group. And wherever we look; whether in the life of nature or in social life, we can look into the Ahrimanic or the Luciferic if we are equipped with the science of initiation. We must only perceive it and to develop this sensitive perception is a necessity in man's future evolution. Man must learn to feel that the Lucifer character prevails throughout the world, it prevails too through man's social life. It wants above all to get rid of everything that pertains to rule and order in the world and the laws that men have established. In man's social life there is nothing, so much hated by Lucifer as anything that smells at all of law.

Ahriman would like to have laws; inscribe laws everywhere. And again human community-life is interwoven with the hatred of Lucifer against law and Ahriman's sympathy for it—and one does not understand life if one does not understand it as a dualism. Ahriman likes all that is outer form, that can stiffen; Lucifer likes—the Luciferic beings like—all that is formless, that dissolves form, becomes fluid and flexible. By life itself one must learn to create the balance between the wanting to stiffen and the becoming fluid.

Look at the forms of our Bau [ The first Goetheanum, destroyed by fire December 31, 1922. ], the straight line led over everywhere into the curved, equilibrium sought; everywhere an endeavour to dissolve the fixed again in the fluid, everywhere rest produced in the movement, but the rest transposed again into movement. That is the whole spiritual element in our Bau. As men of the future we must try to shape something in art and life knowing that there below is Ahriman who would let everything grow rigid, there above is Lucifer who wishes to spiritualize everything; both, however, must remain invisible, for in the world of maya only the wave-ripples may appear. Woe if Ahriman or Lucifer should themselves press into what desires to be life! And so our Bau has become what it is: a state of balance in the universe which is wrested, lifted out, of the realm of Ahriman and the realm of Lucifer. Everything culminates in the central figure of our Group, in this Representative of mankind, in whom the whole Luciferic and Ahrimanic element is to be blotted out. And the fact that this is so, that all is lifted out of what is to remain purely spiritual, comes to expression in the Group, where the Luciferic and Ahrimanic elements are set visibly in balance to each other so that men learn to understand it.

That is the perspective which one must place before men today, so that they may learn to grasp how they must find the state of equilibrium between the Ahrimanic and the Luciferic. The Ahrimanic regulates us always—even in soul and spirit—rectilinearly; the Luciferic brings us always into curving or circular movement and diversifies us. If we have a one-sided tendency to monotheism, if we strive to the whole world as a unity, then Ahriman tugs us by one ear; if we become monadists, one-sided monadists, explaining the world out of many, many atoms or monads only, without unity, then Lucifer is tugging us by the other ear.—In fact, to one who has insight things are like this: when monists dispute with pluralists, monadists, then the man who is actually disputing is generally quite guiltless, for behind him, if he is a monist. Ahriman is pulling him by the ear and whispering all the fine reasons the self-believed logic which he presents for his monism; and if he is a follower of Leibniz or some other monadist,—Lucifer is there and whispers all the fine reasons for the manifoldness of spiritual beings. What must be sought is the state of equilibrium, unity in multiplicity, multiplicity in unity. However, that is less easy and convenient than to seek either the unity or the multiplicity; as it is altogether less comfortable to seek a state of equilibrium than something where one can just rest in laziness. Men become either sceptics or mystics, The sceptics feel that they have fine minds that can doubt everything, the mystics feel that they are permeated by the divine and that with love and knowledge they can embrace all things in their own inner being. The Sceptics are in fact but pupils of Ahriman and the mystics but pupils of Lucifer. For what mankind must strive towards is the state of balance; mystic experience in scepticism, scepticism in mystic experience. It is not the point whether one is Montaigne or Augustine, the point is that what Montaigne represents is illumined through Augustine and what Augustine represents is illumined through Montaigne. One-sidednesses mislead men in the direction of the one or the other stream. What is actually the meaning of “towards the Luciferic”? The Luciferic is really there to make us headless, to take away our own intelligence and free-will. The Luciferic spirits (it is better to say “Luciferic spirits” and to say “Ahriman”, for although there are hosts in the following of Ahriman, Ahriman stands out as a unity, because he strives for unity, and the Luciferic element shows itself as plurality, because it strives for plurality—therefore one expresses it as I have already done in the course of today's lecture)—the Luciferic element really wants us to die at 28, it does not want us to grow old. And if things went entirely according to this Luciferic element we should become children, young men and women, would receive good knowledge trickled in from duration, but at approximately the age of 28 we should get sclerosis and rapidly become cretins. Thus what we could develop as human comprehension would be thrust out just as sclerosis would be thrust out and what we receive in youth could be made automatic and spiritualised. The Luciferic spirits would like to take us at once and not let us first go through the Jupiter, Venus, Vulcan evolution in order then only to become cosmic beings. They do not consider that necessary but strive to take man away from the earth with what he has already evolved through the Saturn, Sun, Moon existence. That is the one stream which wants to hurry on with man as quickly as possible, it is a premature stream. The Luciferic spirits would like to storm in and lead us as quickly as possible into cosmic reality. The Ahrimanic spirits would like to root out our past and make the earth our starting point; they would like to wipe out our past, conserve us on the earth and then set us back to where we were as Saturn-beings. It is a retrograde, retarding movement. Life is ultimately compounded out of a premature and a retrograde movement and the state of equilibrium between them must be found.

Do not say, my dear friends, that these things are difficult, for that is not at all the point. I spoke yesterday of how in early times men had the experience of space and time, of how they experienced them concretely, while we experience them so abstractly. We must learn so to look at our environment that everywhere we experience in balance this interplay of stiffening and evaporating, of deserting and thrusting back, of straight line and curve line. One can sleep with what simply looks at the world. If one looks at it awake, then it threatens to rigidify or evaporate in its whole nature as soon as it comes out of the state of equilibrium. We must develop this feeling and it must become as alive in the men of the future as was the ancient feeling for space and time in the men of the past.

One can have a sensitive perception concerning much in our Group. One can feel in the centre the Representative of humanity with its lines and planes and forms, where everything Luciferic and Ahrimanic is obliterated. The forms are there, but as far as it allows in the human figure the Luciferic and Ahrimanic is rooted out. One can find Lucifer and Ahriman held fast in their forms; one can feel the contrast between the central human being and Lucifer and Ahriman, and can go through the world with this feeling and find its correspondence everywhere. One who is able to assimilate what lives in the feelings that are brought forth by this trinity will absorb much for a certain autopsy of life. Much will be revealed by the world when one contemplates it with the feelings resulting out of the trinity: the central human being or Representative of mankind, Ahriman, Lucifer, And as to the ancient space-feeling the three-foldness was revealed, and to the ancient time-feeling the oneness of the Divine, so must one of the loftiest world-mysteries be revealed to the humanity of the future, in that it is in the position to grasp concretely the stiffening, the evaporating, the deserting, the thrusting back, the straight-lined, the curve, the law-loving, the law-hating, and so on. The recognition of the state of oscillation everywhere in life—that is what matters. For life is not possible unless there is such a state of oscillation, If you have a clock with a pendulum you can of course want to avoid the swinging to and fro and make the pendulum stand still, but the clock will be of no use to you, the pendulum must swing. In life there must be this pendulum condition. That must be noted everywhere.

It is the 1st of 13 lectures given by Rudolf Steiner at Dornach, Switzerland in June and July of 1922. The series of lectures is entitled Human Questions and Cosmic Answers.

My dear Friends,

The things I shall have to explain to-day may be apparently a little far removed from our more concrete studies of Anthroposophy. They are however a necessary foundation for many other perceptions which we need—a foundation on which we shall afterwards have to build in our more intimate considerations.

There is a certain inherent difficulty for our human power of knowledge and understanding when we speak of the physical bodily nature of man on the one hand, and the soul-and-spirit on the other. Man can gain ideas about the physical and bodily with comparative ease, for it is given to him through the senses. It comes out to meet him, as it were, from his environment on all sides, without his having to do very much for it himself—at any rate so far as his consciousness is concerned. But it is very different when we come to speak of the soul-and-spirit. True, if he is open-minded enough, man is distinctly aware of the fact that such a thing exists. Men have always received into their language designations, words and phrases referring to the soul-and-spirit. The very existence of such words and phrases shews after all, for an open-minded consciousness, that something does exist to draw man's attention to the reality of soul-and-spirit.

But the difficulties begin at once when man endeavours to relate the world of things physical and bodily with the world of soul and spirit. Indeed for those who try to grapple with such questions philosophically, shall we say, the search for this relationship gives rise to the greatest imaginable difficulties. They know that the physical and bodily is extended in space. They can even represent it spatially. Man forms his ideas of it comparatively easily. He can use all that space with its three dimensions gives to him, in forming his ideas about things physical and bodily. But the spiritual as such is nowhere to be found in space.

Some people, who imagine they are not materialistically minded—though in reality they are all the more so—try to conceive the things of the soul and spirit in the world of space. Thus they are led to the well-known spiritualistic aberrations. These aberrations are in reality materialistic, for they are an effort to bring the soul and spirit perforce into space.

But quite apart from all that, the fact is that man is conscious of his own soul-and-spirit. He is well aware of how it works, for he is aware that when he resolves to move about in space his thought is translated into movement through his will. The movement is in space, but of the thought no open-minded, unbiased thinking person can assert that it is in space. In this way the greatest difficulties have arisen, especially for philosophic thinking.

People ask: How can the soul-and-spirit in man—to which the Ego itself belongs—work upon the physical and bodily which is in space? How can something essentially unspatial work upon something spatial?

Diverse theories have arisen on this point, but they all of them labour more or less under the difficulty of bringing the soul-and-spirit, which is unspatial, into relation with the physical and bodily, which is spatial. Some people say: In the will, the soul-and-spirit works upon the bodily nature. But in the first place, with ordinary consciousness, no one can say how the thought flows into the will, or how it can be that the will, which is itself a kind of spiritual essence, manifests itself in outer forms of movement, in outer activities.

On the other hand the processes which are called forth by the physical world in our senses—i.e., in the bodily nature—are also processes extended in space. Yet inasmuch as they become an experience in soul and spirit, they are transformed into something non-spatial. Man cannot say out of his ordinary consciousness, how the physical and spatial process which takes place in sense-perception can influence the non-spatial, the soul-and-spirit.

In recent times, it is true, men have sought refuge in the conception, to which I have often referred, of ‘psychophysical parallelism.’ It really amounts to a confession that we can say nothing of the relation of the physical and bodily to the soul-and-spirit. It says, for example: The human being walks, he moves his legs, he changes his position in external space. This is a spatial, a physical-bodily process. Simultaneously, while this is taking place in his body, a process of soul-and-spirit is enacted—a process of thought, feeling and will. All that we know is that when the physical and bodily process takes place in space and time, the process of soul and spirit also takes place. But we have no concrete idea of how the one works upon the other. We have psycho-physical parallelism: a psychical process takes its course simultaneously with the bodily process. But we still do not get behind the secret—whose existence is thus expressed—that the two processes run parallel to one another. We gain no notion of how they work on one another. And so it is invariably, when men try to form a conception of the existence of the soul-and-spirit.

In the 19th Century, when the ideas of men were so thoroughly saturated with materialism, even this question could arise:—Where do the souls sojourn in universal space when they have left the body? There were even men who tried to refute spiritualism by proving that when so and so many men are dying and so and so many are already dead, there can be no room in the whole world of space for all these souls to find a place of abode! This absurd line of thought actually arose more than once during the 19th Century. People said, Man cannot be immortal, for all the spaces of the world would already have been filled with their immortal souls.

All these things indicate what difficulties arise when we seek the relation between the bodily and physical, clearly spread out as it is in space, and the soul and spirit which we cannot in the first place assign to the spatial universe.

Things have gradually come to this pass; our purely intellectualistic thinking has placed the bodily-physical and the soul-and-spirit sharply and crudely side by side. For the modern consciousness they stand side by side, without any intermediary. Nor is there any possibility of finding a relation on the lines along which people think of them to-day. The man of to-day conceives the spatial and physical in such a way that the soul has no conceivable place in it. Again, he is driven to conceive the soul-qualities so sharply separated from the physical and bodily, that the absolutely unspatial soul-and-spirit, as he conceives it, cannot possibly impinge at any point upon the physical. ...

This sharp contrast and division was however only developed in the course of time. We must now begin again from an altogether different angle of approach, which is only made possible once more by taking our start from what anthroposophical spiritual science has to say.

In the first place, anthroposophical science must consider the nature of the will. To begin with, straightforward observation shews undoubtedly that the will of man follows his movements everywhere. Moreover, the movements man accomplishes externally in space when he moves about, and those too which take place within him in the fulfilment of his everyday functions of life, in a word, all the activities of man in the physical world-are in the three dimensions of space. Hence the will must also go everywhere, wherever the three dimensions extend. Of this there can be no doubt.

Thus if we are speaking of the will as of an element of soul-and-spirit, there can be no question but that the will—albeit a thing of soul and spirit—is three-dimensional. It has a three-dimensional configuration.

We cannot but think of it in this way:—When we carry out a movement through our will, the will adapts itself and enters into all the spatial positions which are traced, for example, by the arm and hand. The will goes with it everywhere, wherever the movement of a limb takes place. Thus after all we must speak of the will as of a quality of soul which can assume a three-dimensional configuration.

Now the question is, do all the soul-qualities assume this three-dimensional configuration? Let us pass from the Will to the world of Feeling. To begin with, we can make the same kind of observation. Considering the matter with the ordinary everyday consciousness, man will say to himself, for example: ‘If I am pricked by a needle on the right-hand side of my head, I feel it; if I am pricked on the left-hand side I feel it also.’ In the everyday consciousness he can, therefore, be of opinion that his Feeling is spread out over his whole body. He will then speak of Feeling as having a three-dimensional configuration in the same sense as the Will. But in so doing he gives himself up to an illusion. It is not really so. The fact is, at this point there are certain experiences which every man can have in his own nature, and from these we must take our start today. Our considerations will have to be somewhat subtle, but spiritual science cannot really be understood without subtlety of thought.

Consider for a moment what it is like when you touch your own left hand with your right. You have a perception of yourself thereby. Just as in other cases you perceive an outer object, so do you perceive yourself when you touch your right hand with your left hand-say with the several fingers one by one.

The fact to which I am referring appears still more distinctly when you consider that you have two eyes. To focus an object with both eyes you have to exert your will to some extent. We often do not think of this exertion of the will. It comes out more strongly when you try to focus a very near object. You then endeavour to turn your left eye towards the right and your right eye towards the left. You focus an object by bringing the lines of vision into contact, just as you bring your right and left hands into contact when you touch yourself. From these examples you can see that it is of some importance for man, with respect to his orientation in the world, to bring his left and right into a certain mutual relation. By the contact of the hands or the crossing of the lines of vision we can thus become aware of an underlying fact which is of deep significance. Though the everyday consciousness does not generally go farther than this, it is possible to continue very much farther along this line of study.

Suppose we are pricked by a needle on the right-hand side of our body. We feel the prick. But we cannot really say so simply ‘where’ we feel the prick-meaning by ‘where’ some portion of the surface of our body. For unless the several members of our organism stood in a living mutual relationship to one-another,—unless they were working one upon the other—our human nature, body and soul together, would not be what it is. Even when our body is pricked, let us say, on the right-hand side, there is always a connection established from the right-hand side to the central plane of symmetry. For any feeling or sensation to be brought about, the left half of the body must always enter into relation with the right.

It is comparatively easy to realise—if this be the plane of symmetry, seen from in front—that when the right hand touches the left the mutual feeling of the two hands is brought about in the plane of symmetry. It is comparatively easy to speak of the crossing of the lines of vision from the two eyes. But there is always a connecting line in every case—whenever we are pricked, for example, on the right-hand side;—the left half of the body crosses with the connecting line from the right. Without this process, the sensation would never come about. In all the surging waves of feeling and sensation, the fact that we have a right and a left half of the body—the fact that we are built symmetrically—plays an immense part. We always relate to the left-hand side what happens to us on the right. In a vague groping way something reaches over in us from the left, to cross with what is flowing from the right.

Only so does Feeling come about. Feeling never comes about in space, but only in the plane. Thus the world of Feeling is in reality spread out, not three-dimensionally, but two-dimensionally. Man experiences it only in the plane which as a plane of section would divide him into two symmetrical halves.

The life of Feeling is really like a painting on a canvas—but we are painting it not only from the one side but from both. Imagine that I here erect a canvas, which I paint from right to left and from left to right, and observe the interweaving of what I have painted from the one side and the other. The picture is only in two dimensions. Everything three-dimensionalis projected, so to speak, into the two dimensions.

You can arrive at the same idea in a somewhat different way. Suppose you were able to project on to a flat surface shadow-pictures of objects on the right-hand side and on the left. On the flat expanded wall you then have shadows of left- and right-hand objects. So it is with our world of Feeling. It is two-dimensional, not three-dimensional. Man is a painter working from two sides. He does not simply feel his way into space. Through his three-dimensional will he projects on to a plane in shadow-forms, in pictures, the influences of feeling which meet him in the world of space. In his life of feeling, man lives in a picture drawn two-dimensionally through his body-only it is for ever being painted from both sides. Thus if we would seek the transition from Will to Feeling in ourselves—as human beings in the life of soul—we must pass from the three-dimensional into the two-dimensional.

But this will already give you a different spatial relationship of the soul-quality which is expressed in feeling, than if you merely say of the soul-life that it is unspatial. The plane has two dimensions, but it has no ‘space.’ Take any plane in the outer world—the blackboard for example. In reality it is a solid body, it has a certain thickness. But an actual plane, though it is in space, is not in itself spatial. ‘Space’ must always be of three dimensions; and only our Will enters into this three-dimensional space. Feeling does not enter into the three dimensions of space. Feeling is two-dimensional. Nevertheless it has its own relations to space, just as a shadow-picture has. In saying this, I am drawing your attention at the same time to a fact of very great importance, which is not at all easy to penetrate with clear perception, because with his everyday consciousness man has little inclination as a rule to perceive the peculiar nature of his world of Feeling.

The fact is that the world of Feeling is always permeated by the Will. Think only for a moment of this: If you really receive on the right-hand side of your body the prick or sting of which we spoke just now, you do not immediately sever the Feeling from the Will. You will certainly not patiently receive the sting. Quite apart from the fact that you will probably reach out in a very tangible way, striking out pretty intensely with your Will into the three dimensions of space ; inwardly too there will be a defensive movement which does not appear externally but shews itself in all manner of delicate disturbances of the blood and the breathing. The defensive movement which we make, when, stung by a gnat, we reach out with our hand, is only the crudest and most external aspect. Of the finer aspect—the inner defensive movement which we perform in the motion of the blood and breathing and many another inward process—we are generally unaware. Hence we do not distinguish what the Will contributes from the content of Feeling as such.

The real content of Feeling is in fact far too shy, far too elusive. We can only get at it by very careful meditation. If however you can exclude, from the Feeling as such, all that belongs to the Will, then as it were you shrink together from the right and left and you become the plane in the middle. And when you are the central plane, and like a conscious painter you record your inner experiences on this plane, then you begin to understand why the real world of Feeling is so very different from our ordinary, everyday experience.

We can indeed experience this plane-quality, this surface-quality of Feeling. But it needs to be experienced meditatively. We must feel all the shadow-likeness of our feelings as against the robust outer experiences in three-dimensional space. We must first prepare ourselves for this experience, but if we do so we can really have it, and then we gradually come near the truth that Feeling takes its course in two dimensions.

How shall we characterise Thinking? To begin with we must admit with open and unbiased mind how impossible it is to speak of a thought as if it were in space. A thought is really nowhere there in space. Nevertheless the thought must have some relation to space, for undoubtedly the brain—if not the instrument—is at least the foundation of our Thinking. Without the brain we cannot think. Thus our Thinking takes its course in connection with the activity of the brain. If Thinking had nothing to do with space, we should get the following curious result: If you were able to think well as a child of 12, your head having now grown beyond the position in which it was when you were 12 years old, you would have grown out of your Thinking. But that is not the case. As we grow up, we do not leave our Thinking behind. The very fact of growth will serve to indicate that even with our Thinking we are somehow in the world of Space.

The fact is this. Just as we can separate out the world of Feeling—the world of inner experience of our Feelings—by learning gradually to perceive our plane of symmetry, so too we can learn to experience our Thinking meditatively, as something that only has extension upward and downward. Thinking is one-dimensional. It takes its course in man in the line.

In a word, we must say: The Will takes on a three-dimensional configuration, the Feeling a two-dimensional and the Thinking a one-dimensional configuration.

When we make these inner differentiations of space, we do not arrive at the same hard-and-fast transition as the mere intellect. We are led to perceive a gradual transition. The mere intellect says : The physical is three-dimensional, spatially extended. The soul-and-Spirit has no extension at all. From this point of view no relationship can be discovered between them. For it goes without saying, there is no relationship between that which has extension and that which has none. But when once we perceive that the Will has a three-dimensional configuration, then indeed we find that the Will pours itself out everywhere into the three-dimensional world. And again, when once we know that Feeling has a two-dimensional configuration, then we must pass from the three dimensions to the two, and as we do so we are led to something which still has a relationship to space, though it is no longer spatial in itself. For the mere plane—the two-dimensional—is not spatial, but the two dimensions are there in space; they are not entirely apart from space. Lastly, when we pass from Feeling to Thinking we pass from the two dimensions to the one. Thus we still do not go right out of space. We pass over gradually from the spatial to the unspatial.

As I have often said, it is the tragedy of materialism that it fails to understand the material-the material even in its three-dimensional extension. Materialism imagines that it understands the material, substantial world, but that is precisely what it does not understand. Many things of real historic importance emerged in the 19th century, which still present an unsolved riddle to the ordinary consciousness. Think only of the great impression which Schopenhauer's philosophic system, The World as Will and Idea, made on so many thinking people. There is something unreal in the Idea, says Schopenhauer. The Will alone has reality. Why did Schopenhauer arrive at the idea that the world only consists of Will? Because even he was infected with materialism. Into the world in which matter is extended three-dimensionally, only the Will pours itself out. To place the Feelings too into this world, we must look for the relationship which obtains between the three-dimensional object and the two-dimensional image on the screen. Whatever we experience in our Feelings is a shadow-picture of something in which our Will too is living in its three-dimensional configuration. And what we experience in our Thinking consists of one-dimensional configurations. Only when we go right out of the dimensions—that is to say, when we pass to the dimensionless point,—only then do we arrive at our I or Ego. Our Ego has no extension at all. It is purely point-like, ‘punctual.’

So we may say, we pass from the three-dimensional to the two-dimensional, to the one-dimensional and to the ‘punctual.’ So long as we remain within the three-dimensional, there is our Will in the three dimensions. Our Feeling and our Thinking are also there within them, only they are not extended three-dimensionally. If we leave out the third dimension and come down to the two dimensions, we only have the shadow of outward existence, but in the shadow is extended that element of soul-and-spirit which lives in our Feeling. We are already getting more away from space. Then, when we go on to Thinking, we come away from space still more. And lastly when we pass on to the Ego, we go right out of space.

Thus we are led out of space, as it were piece by piece. Now we see that it is meaningless merely to speak of the contrast between the soul-and-spirit, and the physical and bodily. It is meaningless, for if we wish to discover the relation between the soul-and-spirit and the physical and bodily, we must ask: How are things which are extended in three-dimensional space (our own body, for example) related to the soul as a being of Will? How is the bodily and physical in man related to the soul as a being of Feeling? The bodily and physical is related to the soul as a being of Will in such a way that one would say, it is saturated by the Will on all sides, in all dimensions, just like the sponge is saturated by water. Again, the bodily and physical is related to the Feeling, like objects whose shadows are thrown upon the screen. And when we pass from Feeling to the quality of Thought, then we must indeed become strange painters—for we must paint on to a line what is otherwise existing in the two dimensions of the picture.

Ask yourselves the following question. (It will indeed make some demands on your imagination.) Suppose that you are standing face to face with the ‘Last Supper’ by Leonardo da Vinci. You have it before you in the surface. The whole thing is two-dimensional—for we need not take into account the thickness of the colours. The picture which you have before you is essentially two-dimensional.

But now imagine to yourselves a line, drawn through the middle from top to bottom of the picture. This line shall represent a one-dimensional being. Imagine that this one-dimensional being has the peculiar quality that Judas, let us say, is not indifferent to him. He feels Judas in a certain way. He feels him more where Judas inclines his head in that direction, and where Judas turns away he feels him less. Likewise this one-dimensional being feels all the other figures. He senses them differently according as the one figure is in blue and the other in a yellow colour. He feels all that is there, to the left and to the right of him. All that is present in the picture is livingly felt by this one-dimensional being.

Such in reality is our Thinking within us. Our Thinking is a one-dimensional being of this kind, and only partakes in the life of the remainder of our human being inasmuch as it is related to the picture which divides us into the left- and right-hand man. Via this two-dimensional picture, our Thinking stands in relation to the world of Will with its threefold configuration.

If we wish to gain an idea of our being of soul-and-spirit (to begin with without the Ego; only in so far as it is willing, feeling and thinking) we must conceive it not as a mere nebulous cloud. We must regard the soul and spirit, as it were diagramatically. There it appears, to begin with, as a cloud, but that is only the being of Will. It has the constant tendency to become pressed together; thereby it becomes a being of Feeling. First we see a cloud of light. Then we see the cloud of light creating itself in the centre as a plane, whereby it feels itself. And the plane in turn strives to become a line. We must conceive this constant process—cloud, plane and line as an inwardly living form. It constantly tends to be a cloud, and then to squeeze together from the cloud into the plane, and then to elongate into the line. Imagine the plane that becomes a line and then a plane again and then again a cloud in three dimensions. Cloud, plane line; line, plane, cloud, and so on. Only so can you imagine graphically what your soul is in its inner being, its inner nature and essence. An idea that remains at rest will not suffice. No idea that remains at rest within itself can reproduce the essence of the soul. You need an idea with an inner activity of its own. The soul itself, as it conceives itself, plays with the dimension of space. Letting the third dimension vanish, it loses the Will. Letting the second dimension vanish, it loses the Feeling. And the Thinking is only lost when we let the first dimension vanish. Then we arrive at the point, and then only do we pass over to the Ego.

Hence all the difficulty in gaining a knowledge of the soul. People are accustomed only to form spatial ideas. Hence they would like to have spatial ideas—however diluted—of the soul's nature. But in this form they only have the element of Will.

Unless we make our thinking inwardly alive and mobile we can reach no conception of the soul-and-spirit. If we wish to conceive a quality of soul-and-spirit, and our conception is the same in two successive instants, we shall at most have conceived a quality of Will. We must not conceive the soul-and-spirit in the same form in two successive moments. We must become alive and mobile-not by moving from one point in space to another, but rather by passing from one dimension to another. This is difficult for the modern consciousness. Hence even the most well-meaning people—well-meaning for the conception of spiritual things—have tried to escape from Space by transcending the three dimensions. They come to a fourth dimension. They pass from the three-dimensional to the four-dimensional. So long as we remain within the mathematical domain, the thoughts which we arrive at in this way are quite in order. It is all perfectly correct. But it is no longer correct when we relate it to the reality. For the peculiar thing is, that when we think the fourth dimension in its reality, it eliminates the third. Through the fourth dimension the third dimension vanishes. Moreover, through the fifth dimension the second vanishes, and through the sixth the first vanishes, and we arrive at length at the point.

When we pass in reality from the third to the fourth dimension, we come into the Spiritual. We eliminate the dimensions one by one, we do not add them, and in this way we enter more and more into the Spiritual.

Through such ideas we gain a deeper insight too into the human form and figure. For a more artistic way of feeling is it not rather crude how we generally observe a human being, as he places himself with his three dimensions into the world? That after all is not the only thing. Even in ordinary life we have a feeling for the essential symmetry between the left and right halves of the body. And when we thus comprise the human being in his central plane, we are already led beyond the three dimensions. We pass into the plane itself. And only thereafter do we gain a clear conception of the one dimension in which he grows. Artistically we do already make use of this transition, from three to two and on to one dimension. If we cultivated more intensely this artistic perception of the human form, we should find more easily the transition to the soul's life. For you would never be able to feel a being, unsymmetrically formed, as a being of united and harmonious Feeling.

Look at the star-fish. It has not this symmetrical form. It has five rays. Of course you can pass it by without any inner feeling. But if you perceive it feelingly, you could never say that the star-fish has a united feeling-life. The star-fish cannot possibly relate a right-hand to a left-hand side, or grasp a right-hand with a left-hand member. The star-fish must continually relate the one ray to one or two or three, or even to all four remaining rays. What we know as Feeling cannot live in the star-fish at all.

I beg you to follow me along this intimate line of thought. What we know as Feeling comes from the right and from the left, and finds itself at rest in the middle. We go through the world by placing ourselves with our Feeling restfully into the world. The star-fish cannot do so. Whatever the star-fish has, as influence of the world upon itself, it cannot relate it symmetrically to another side. It can only relate it to one, or two, or to the third or fourth ray. But the first influence will always be more powerful. Thus the star-fish has no Feeling-life at rest within itself. When, as it were, it turns its attention to the one side, then by the whole arrangement of its form it will experience: ‘You are raying out in that direction, thither you are sending forth a ray.’ The star-fish has no restfulness in feeling. It has the feeling of shooting forth out of itself. It feels itself as raying forth in the world.

If you develop your feelings in a more intimate way, you will be able to experience this even as you contemplate the star-fish. Observing the end-point of any one ray and relating it to the creature as a whole, in your imagination the star-fish will begin to move in the direction of this ray, as it were a streaming, wandering light. And so it is with all the other animals which are not symmetrically built, which have no real access of symmetry.

If man would only enter into this more intimate way of Feeling—instead of giving himself up entirely to the intellectual, merely because in the course of time he had to become an intellectual being,—then indeed he would find his way far more intimately into the world.

It is so also in a certain sense for the plant world, and for all things that surround us. True self-knowledge takes us ever farther and farther into the inwardness of things.

The exercises I have described for attaining inspiration are actually only preliminary exercises for further supersensible cognition. Through them a person is indeed able to view the course of his life in the way I have characterized it; he is able to see the etheric world of facts unfolding in the expanse of earth existence behind man's thinking, feeling and willing. By discarding the picture images achieved in meditation, or in the consciousness following meditation, he also becomes acquainted through this empty consciousness with the etheric substance of the cosmos and the manifestations of the spiritual beings who rule there. When, however, a person becomes familiar in this way with human soul life, the astral organization of man, he realizes first of all how much the physical organism of man owes to hereditary development, that is to say what are the persistent factors in his physical body that have been inherited from his ancestors. Man also gains a glimpse of how the cosmos is active within the etheric organism, and he sees as a consequence what is not subject to heredity but breaks away from it and is responsible for man's individuality. He sees what it is that within his etheric and astral organizations sets him free from his inheritance and ancestors who gave him his physical body.

It is extremely important to distinguish clearly in this way between what is passed on in the continuing stream of physical inheritance from ancestors to descendants, and what, by contrast, is given to individual man by the etheric, cosmic world, for it is this whereby he becomes personalized and individualized and frees himself from his inherited characteristics. It is especially important in education, in pedagogy, to see clearly into these distinctions. Precisely such knowledge as is indicated here can provide teachers with some fundamental principles. I may perhaps refer here to the booklet, which contains a summary by Albert Steffen of the Pedagogical Course that I gave here in Dornach at Christmas a year ago, also to what is contained in the last issue of the English magazine Anthroposophy, (July/August), which contains interesting educational material.

The inspired knowledge developed by means of the exercises I have described only acquaints man with the astral organism within the framework of earth life. He learns to know what he is as a soul-spiritual being developing from birth to the present time. But this insight does not yet enable him to say that his soul-spiritual being begins with earthly life and ends with it. He arrives at the soul-spiritual element in his earth life but does not come so far as to perceive this soul-spiritual element as something eternal, as the eternal core of man's being. For that it is necessary to continue and broaden the exercises for eliminating the meditative pictures from consciousness so much that in doing so the soul becomes ever stronger and more energetic. Progress here really consists in nothing else but continued energetic training. One must struggle again and again with all the strength one can muster to remove from consciousness the pictures produced or created by imagination, so that it becomes empty. Gradually then, through practicing the elimination of the images, the soul's strength increases so much that finally it is powerful enough so that one is able to obliterate the overall picture of the course of one's life since birth, as it has been brought before the soul through imagination.

Mark well, it is possible to continue the exercises for eliminating a content of soul and producing empty consciousness, carrying them so far that the soul becomes strong enough to leave out the course of its own life. At the moment, when one is strong enough to do this, one lives in a consciousness that no longer has before it the physical organism, nor the etheric organism; moreover, one no longer confronts anything of the world absorbed through the physical and etheric organisms. For this consciousness, the sense world with all its sense impressions is no longer present, neither is the sum of all the etheric happenings in the cosmos that one had first gained through imaginative cognition. Everything of this kind has been removed. Thereby a higher degree of inspiration is brought about within the human soul.

What appears then by means of this higher level of inspiration is the condition of soul as it existed in a soul-spiritual world before it descended into a human physical organism through conception, embryonic life and birth. In this way one attains a perception of the soul's pre-earthly existence. One looks into those worlds where the soul existed before it received on earth, I may say, the first atom of physical substance transmitted to it with conception. One looks back into the development of the soul in the soul-spiritual world and learns to know its pre-existent life. Through this experience, a person has grasped one side of the eternal nature of the human soul's essence. When he has done that, he has, in fact, recognized for the first time the true nature of the human ego, of spirit man. This latter is accessible only to this form of inspiration that is capable of disregarding not only its own physical body and its impressions, but also its own etheric body and the latter's impressions as manifested in the course of life.

When one has advanced to this knowledge of the human soul as it existed before birth in its pure soul-spiritual existence, then one can also gain a conception of what thinking, what the forming of concepts really is, as we human beings experience it in the ordinary consciousness of our earth life. Even with the most careful self-examination of which the soul is capable we cannot, by using only the capacities and powers of our ordinary consciousness, grasp the real nature of thinking and the formation of ideas.

If now I am to make clear how the real nature of man's earthly concepts appears to inspired consciousness, I must make use of a picture, but this picture expresses complete reality. Bring to mind a human corpse; it still has the form that the man had in life. All the organs are still shaped the way they were when the person was alive. Even so, in looking at the corpse, we must admit that it is only the remains of what the living man was. When we now make a study of its essential nature, we must conclude that the corpse as it now lies before us can have no original, independent reality. It cannot be thought of as something that comes into being in the same condition as it is as a corpse; it can exist only as the remains of a living organism. The living organism must have been there first. The forms of the corpse, its members, point not only to the corpse itself but to what brought it into being. Anyone who rightly views a corpse in the context of life is directed by it to the living man who produced it. Nature, to which we surrender the corpse, can only destroy it; it cannot build it up as such. If we wish to see the upbuilding forces in the corpse, we must look upon the living man.

On another level, in a similar way, there is revealed to inspired consciousness the essential nature of the thinking or mental picturing that we have in ordinary consciousness. It is actually a corpse; at least, it is something which during earthly life is continually passing over into the corpse-like element of soul. Living thought was present before man came into earth-existence, but instead was a soul-spiritual being in the soul-spiritual world. There, this thinking and conceiving were something quite different; they were living elements within spiritual activities. What we have as our ordinary power of thinking is a remnant of that living spiritual entity that we were before we descended to the earth. It has remained just as a corpse remains of the living physical man. As we are referred back to the living man when we see a corpse, so, if we now look through inspired knowledge at the dying or already dead thoughts or concepts of the soul, we realize that we must treat this thinking as a corpse of the true “thought being,” we see how we must trace this earthly thinking back to a supersensible, life-filled thinking.

It is this that also reveals qualitatively the relationship of a part of our soul life to our purely soul-spiritual existence before birth. Through this, we really learn to know what our ordinary concepts and thinking signify, if we trace them back to their living nature, which is to be found nowhere within earth existence. On earth, it is only expressed in a reflection. This reflection is our ordinary thinking and forming of ideas. Therefore, the abstract character of this ordinary thinking is fundamentally remote from reality, as a corpse is remote from the true human reality. When we speak of the abstractness, of the merely intellectual aspect of thinking, we vaguely feel that the way it appears in ordinary consciousness is not what it should be, that it has its source in something else, which is its true nature. This is what is so very important, namely, that a true knowledge is able, not only in general phrases but in concrete pictures, to relate what man experiences here in his physical body to the eternal core of his being, as it was just done with the thinking and conceiving of ordinary consciousness. Then only will the significance of imagination and inspiration be seen in the right light. For then we comprehend that the dead or dying thinking is basically brought to life again through the exercises undertaken to achieve inspiration; brought to life within physical earth-existence. To acquire inspired knowledge is fundamentally to bring dying thoughts to life again.

Thereby we are not completely transposed into prenatal existence, but rather, through the soul's perception, we gain a true picture of this prenatal existence, of which we know that it did not originate here on earth but that it radiates out of a pre-earthly human existence into man's existence here on earth. We recognize through the picture's nature that it is cognitive evidence of the state of the human soul in pre-earthly existence.

What significance this has for philosophical knowledge will be discussed next.

Just as we are in a position in this way to investigate the true nature of our ordinary thinking, we can also, by means of the supersensible cognition referred to here, bring into view the essential being concealed behind the will. But for this, not only is the higher cognition of inspiration required, but also that of intuition which I described yesterday, when I said that in order to develop it, certain exercises of the will are necessary. If man carries these out, he becomes capable of releasing his own soul-spiritual nature from his physical as well as his etheric organism. He carries it out into the spiritual world itself. It is the ego and the astral organization, his own being, that he carries into the spiritual world. In this way, he learns to know what it signifies to live outside his physical and etheric organisms. He comes to perceive the state the human soul finds itself in when it has cast these aside. But that means nothing less than gaining a preview of what happens to man when he goes through death.

Through death, the physical and etheric organisms are cast off. Thus, laid aside, they can no longer form the covering for man as they have done during earth life. What happens then to the actual core of man's being is something one learns through a preview in intuitive knowledge, when, with one's spirit being, one is outside in the world of spiritual beings instead of within one's physical body. Man actually finds himself in such a condition. Through intuitive knowledge he is in a position to be within other spiritual beings, as otherwise here in earth life he is within his physical and etheric bodies. What he receives through intuition is an experience in a picture of what he has to go through when he passes through the event of death. Only in this way is it possible to gain actual insight into what underlies the idea of the immortal human soul. This human soul—inspired knowledge already teaches this—is on the one side unborn. On the other side, it is undying. Intuition teaches this.

Having thus come to know the true nature of the eternal core of man's being—insofar as it is to lead a life after physical death—one also learns to perceive what lies behind human will. We have just characterized what lies behind human thinking; that is discernible through inspiration. What is concealed behind human willing becomes perceptible, if, through exercises of the will, one brings about intuition. Then the will reveals itself so as to show that behind it something quite different is concealed, of which the will of ordinary consciousness is merely the reflection. It becomes evident that behind willing there is something that in a certain sense is a younger member of the human soul. If we speak of the thinking and forming of ideas as of something that is dying, indeed as something that is already dead, and we view it as the older part of the human soul, then, by contrast, we must speak of willing as the younger part. We can say that willing, that is, the actual soul element behind the will, is related to thinking as a young child is to an old man, except that in man's constitution old age comes after childhood, while in the soul the two exist side by side. The soul bears continually in itself both its old age and its youth—in fact, both its death and its birth.

In contrast to such a knowledge of the soul based on inspiration and intuition, which is quite definite, what one calls philosophy today is something extremely abstract, for this simply describes thinking and willing. Actual knowledge of the soul, on the other hand, reveals that when willing turns old it becomes thinking, and thinking that has become old—indeed that has died—has developed out of will. Thus, one truly becomes acquainted with this life of the soul; one learns to perceive the fact that what is revealed in this earth life as thinking was willing in an earlier earth life, and what is now willing, something still young in the soul, will become thinking in the following earth life.

So, in this way one learns to see into the soul and for the first time to know it as it really is. The will part of the human soul is revealed as something that leads an embryonic life. When we pass over into the spiritual world with what we harbor within ourselves as willing, we have a young soul, which by its own character teaches us that it is actually a child. Even as little as we can assume that a child does not grow on into old age unless it is sick, so little can we assume that what we perceive as a young soul—initiation reveals this to us—dissolves at death, for it has only just reached its embryonic life. Through intuition we learn to know how, in the moment of death, it goes forth into the spiritual world.

That means actually perceiving the eternal core of man's being according to its unbornness and its immortality. By contrast, modern philosophy works only with ideas taken from ordinary consciousness. But what does that mean? As we can see from what has been said, it means that these ideas are dead soul entities.

When philosophy, working with the ideas of ordinary consciousness, wants to consider the thinking part of the soul correctly in order to reach results, it will say, if it is sufficiently free of prejudice to investigate what is actually present in the thinking of ordinary consciousness, that thought cannot of itself explain its own existence, just as it must be said of a corpse that it cannot come from a corpse but must have come from something else. Physiology indicates this through observation. Philosophy, from what comes to light here out of intuition, should draw the conclusion that just because ordinary thinking and the forming of ideas have a dying character it is permitted to deduce from this fact that something else existed earlier. What inspiration discovers through contemplation, philosophy can find through logical conclusions, through dialectics, that is, through an indirect kind of proof.

What would philosophy have to do then if it were to choose to remain within ordinary consciousness? It would have to say, “If I will not lift myself up to some kind of supersensible knowledge I must at least analyze the facts of my ordinary consciousness.” If it does so without prejudice it fords that the thinking and ideas of ordinary consciousness are corpse-like in character. It would have to say, “Because that is something that does not explain its own nature out of itself, I may conclude that its real nature comes earlier.” Of course, this requires an unbiased attitude in analyzing the soul so that thinking may be recognized as possessing something corpse-like. But this impartial attitude is possible. For only a biased attitude discerns something alive in the thinking of ordinary consciousness. Freedom from bias reveals this thinking as something that in its very nature has withered away. This is why I said in the previous lecture that it is quite feasible to grasp the content of natural science with this deadened thinking. That is one side of the matter.

Intellectualized philosophy therefore can only come indirectly to a knowledge of man's eternal essence and indeed, only through recognizing what, in regard to earth life, must be viewed as preceding it. If then such a philosophy not only inquires into thinking, if it desires not only to be intellectual but also includes in its research the inner experience of the will and the other soul forces, which, in the cosmic scheme of things, are younger than thinking, then it can succeed in picturing to itself the kind of interplay through which thinking is linked to willing. Then it can come on one hand to the logical deduction: dying thinking is connected to pre-earthly soul existence. Even though philosophy cannot look upon such an existence and cannot perceive its nature, it can infer that something, although inaccessible and unknown, does exist.

When, on the other hand, philosophy centers its attention on willing or the feelings, and experiences the interplay between thinking and feeling, it will eventually discover not only something dying but incipient in willing. This you can find even in Bergson's philosophy, if you put what he says impartially into the appropriate words. You notice the impulse he himself feels in the way he speaks, the way he philosophizes, and sensing this impulse he attains an awareness of the eternal core of the human soul. But since Bergson refuses to take supersensible knowledge into consideration, he reaches only a knowledge of the soul's essence insofar as it reveals itself in earthly life. Out of his philosophy he cannot derive convincing indications of unbornness and immortality. Yet, on one side, he does characterize thinking—although he gives it a different name—as something old which superimposes itself over sense perceptions as a corpse-like element. On the other side he feels—because of the living way in which he characterizes it—the incipient, “embryonic” quality of the will. He can vividly enter into this and he senses that something eternal is contained within. Nevertheless, in this manner he arrives only at the characteristic of the soul-spiritual core of man in earth life, not at anything beyond.

Thus, we can say that, if they are unbiased, all philosophies using ideas based merely on ordinary consciousness can, through analyzing thought and will, come indirectly to the conclusion that the soul is a being unborn and immortal, but they cannot come to a direct perception of it. This direct perception, which would bring the philosophies of ideas to fulfillment, this perception of the real, eternal being of the soul, can be achieved only through imagination, inspiration and intuition as has been described here. As a consequence, although the subject is still discussed as part of philosophy, it remains true that anything really substantial concerning the soul's eternal nature must rely only on tradition that rests upon the dreamlike knowledge of the past. Philosophers often do not know this and believe that they produce it out of themselves. This content can be permeated by logic and dialectic. But a true renewal of philosophical life depends on the acknowledgment by our present spiritual culture of the existence of a fully conscious imagination, a fully conscious inspiration and a fully conscious intuition, and not only acknowledging the methods for attaining these capacities but putting their results to use in philosophical life. I will try to explain in the next two parts of my lecture how this relates to cosmology and religion.

When you consider that only through a higher form of inspiration can one arrive at the perception of the eternal core of man's being and how it lives in extra-terrestrial existence, then you will say that only through this higher inspiration and through initiation (as I have described it) can the human being really know himself. What plays into his own being out of the cosmos, he can know only through higher inspiration and intuition. Since this is the case, a genuine cosmology, that is, a picture of the cosmos that includes man's total being, can arise only on the level of inspired and intuitive perception. Only then does man gain insight into what is also working in his physical and etheric bodies during earth life.

In these organisms, the soul-spiritual nature of man is not merely hidden; during earth existence, it is actually transformed, metamorphosed in regard to waking, everyday life. As little as a root can reflect the exact form of the plant, so little can an observation of man's physical and etheric organisms reveal the eternal part of him. This is attained only when we look into what lives in man before birth and after death. Only then are we able to relate man's true being, which must be observed outside of earth existence, to the cosmos. This is why modern culture had no way of arriving at a cosmology that includes man during the period when it rejected any kind of clairvoyance. This I have indicated before, but it becomes especially clear from what I have described today. Nevertheless, in earlier times, even as late as the beginning of the last century, but chiefly at the end of the eighteenth century, a “rational cosmology,” as it was called, was developed from the philosophical direction as a part of philosophy.

This rational cosmology, which was supposed to be a part of philosophy, was also formed by philosophers with the aid of nothing but ordinary consciousness. But, if, with ordinary philosophy, one already had the above described difficulties in penetrating to the true nature of the soul, you will understand that it is quite impossible to gain a real content for a cosmology that includes man if one merely wants to stay within the ideas of ordinary consciousness. The contents of rational cosmology that the philosophers have developed even up to recent times, lived therefore in fact on the traditional cosmological ideas attained by humanity when a dreamlike clairvoyance still existed. These ideas can be renewed only by means of what has been described here as exact clairvoyance. In this sphere also, philosophers have not known that they actually borrowed from the old cosmology. Certain ideas occurred to them. They absorbed them from the history of cosmology and believed they had produced them out of themselves. But what they brought forth were merely logical connections, by means of which they assembled the old ideas and produced a new system. In such a way cosmologies arose in earlier times as a part of philosophy. But since one no longer had a living relationship to what one thus absorbed as ideas taken over from ancient clairvoyance, the ideas of the cosmologies became more and more abstract.

Just take a look at the chapters on cosmology in the philosophical books of earlier times and you will find how abstract and basically empty those ideas are that were developed on the subjects of the origin and end of the world, and so on. It is correct to say that they were all brought across from ancient times when they were alive, because man had a living relationship to what these ideas expressed. Gradually they had become unsubstantial and abstract, and people outlined only superficially what a cosmology should contain, a cosmology which extends not only to outer nature but can encompass the whole being of man, reaching to the soul-spiritual nature of the cosmos. In this connection, the extraordinary brilliant Emile Boutroux¹ gave significant indications of how to arrive at a cosmology.

But since he also wanted to build only upon what ordinary consciousness could encompass, he too only arrived at an abstract cosmology.

Thus, cosmologies became more and more devoid of real content, becoming merely a sum of abstract ideas and characteristics. No wonder then that gradually this rational cosmology was discredited. The natural scientists appeared who could investigate nature in the manner that led in recent times to so many scientific triumphs. They could formulate natural laws, postulating an inner ordering of nature from observation and experiment, and from this they put together a naturalistic cosmology. What was thus assembled from the ideas concerning outer nature as a naturalistic cosmology, had, to be sure, a content, the external sensory content. In the face of this, the empty, rational cosmology constructed by the philosophers could not maintain itself. It fell into disrepute and was gradually abandoned. One therefore no longer speaks of a rational cosmology, arrived at merely by logic; one is satisfied now with naturalistic cosmology, which, however, does not encompass man. One can say, then, that it is cosmology in particular that teaches, more than ordinary philosophy, how one must have recourse again to imagination, inspiration and intuition.

Philosophy can at least observe the human soul, and, through unbiased observation of thinking whose dying nature refers to something other than its present state, it discovers that something lies outside all human existence on earth that includes man inwardly; in the same way, philosophy can point beyond death. Therefore, out of conclusions drawn from the soul's rich life of thinking, feeling and will, philosophy can at least make its abstractions rich and varied. This is still possible. But cosmology as a spiritual science can only be established if it is given its content also from spiritual perception. Here one can no longer arrive at a content by deduction. To attain a content, one must borrow it from the old clairvoyant perceptions, as was the case in the ideas adopted from tradition, or one must attain it again by a new method such as has now been presented.

If, therefore, philosophy is still in a position to carry on in accordance with logic, cosmology can no longer do so. As a rational cosmology based only on ordinary consciousness, it has therefore lost its content and with it its standing. If we wish to advance beyond a naturalistic cosmology to a new one that embraces man's totality, we must learn to perceive with the aid of inspiration and intuition that element in man in which the spiritual cosmos is reflected. In other words, cosmology even more than philosophy is dependent upon the acknowledgement by modern culture of the methods employed by spiritual science for attaining fully conscious imagination, inspiration and intuition—and not only acknowledging them but making use of their results to construct with their aid a genuinely real cosmology. What can be said concerning religion from this standpoint will be described in conclusion.

If our religious life is to be founded on knowledge the experience of the spiritual human being among other spirit beings must be brought back to earth and described. In these experiences we are dealing with something that is entirely unlike life on earth; it is utterly different. In them man stands wholly outside this life; therefore, these experiences can only be undergone by those human powers that are entirely independent of his physical and etheric organisms and for this reason certainly cannot lie within ordinary consciousness. Only when this ordinary consciousness advances and develops clairvoyant capacities can it give descriptions of those experiences that a human being has in the purely spiritual world. Therefore, a “rational theology,” a theology that wants to rely upon ordinary consciousness, is in an even worse position than a “rational cosmology.”

Rational cosmology still possesses something, after all, that at least sheds a certain amount of light on man's earthly existence. The reason for this is that in a round-about way, to be sure, the form and life of physical and etheric man are to an extent brought about by spiritual beings. But the experiences that the human being has in the purely spiritual worlds and which exact intuition gets to know, can in no way be discovered with the ordinary consciousness, as is the case of philosophy. They cannot even be guessed at. Today, when people want to arrive at all human knowledge by means of ordinary consciousness, these experiences can only be adopted—this is even more true than in the case of cosmological ideas—from ancient traditions dating from those times when men found their way in dreamlike clairvoyance into the spiritual worlds and carried across into the earthly world what they experienced.

If someone fancies that he could state something about man's experiences in the divine world in the form of ideas based only on ordinary consciousness, he is very much mistaken. Therefore, theology has come increasingly to a point of forming a kind of historic theology, adopting, even more than does cosmology, merely the old ideas of the kingdom of God acquired in earlier clairvoyant vision. These ideas then are made into a system by logic and dialectic. Men believe that here they have something fundamental and original, whereas it is only a subjective system of those who worked on this theology. It is a product of history, poured at times into new forms. But everything that is of real content is borrowed—by those who want only to draw from ordinary consciousness—from tradition, or from history. But for this reason, the formulations of various philosophers—who in earlier times created a rational cosmology and wanted to create a rational theology as well—were through this procedure discredited more than ever. On the one hand, rational cosmology as against naturalistic cosmology fell into discredit. On the other, in the field of religion, rational theology as against purely historic theology was discredited—the historic theology that renounced pure reality—both the direct formulation of ideas about the spiritual world and the experience of it.

This direct relationship, these living connections with experience in the spiritual world, vanished for more recent humanity when, in the Middle Ages, the question arose of proof for the existence of God. As long as a direct relation to experience of the kingdom of God existed, one did not speak of dialectic or logical proofs for divinity. Such proofs, when they were put forward, were in themselves proof that the living relationship to the kingdom of God had died away. Fundamentally, what Scholastic theology said was correct: ordinary reason is not in a position to make pronouncements about the kingdom of God. It can only elucidate the ideas already there, systematize them. It can contribute only something toward making doctrine readily acceptable.

We can observe how in recent times this incapacity of ordinary consciousness to determine anything about the kingdom of God has given rise to two errors. On the one side are the scientists who want to talk about religion, about God, but feel the incapacity of their ordinary consciousness and so formulate merely a history of religion. A religious content cannot at the present time be obtained in this way. Therefore, the existing, or once existing religions are considered historically. What is in fact considered? It is the religious content once provided by the old dreamlike, intuitive clairvoyance. Or, people consider that aspect of the religious life of the present time that has survived as a residue of the old clairvoyant state. This is then called “History of Religion,” and people do completely without producing any genuinely religious life of their own.

Still other people realize that man's clear day consciousness is powerless to determine anything about experiences in the purely spiritual kingdom of God. Therefore, they turn to the more subconscious regions of the human soul, to the world of feeling, to certain mystical faculties, and speak of an immediate, elemental experience of God. This is quite widespread today. It is just the advocates of this kind of experience who are especially characteristic of the spiritual state of mind at the present time. With all their might they shun the possibility of bringing their awareness of God into clear ideas that are logically formed. They give long explanations as to why this instinctive experience of God which, according to their interpretation, is the true religious experience, cannot be logically proved. They conclude therefore that the idea of expressing any religious content in intellectual form must be abandoned. But it must be said that these proponents of a direct awareness of God are the victims of illusions, because what is experienced in any region of the soul can in fact also be expressed in clear ideas. If we were to follow their example and put forward the theory that the religious content is weakened when it is expressed in clear ideas, this would prove nothing but that we should have abandoned all our truly substantial ideas in favor of a series of dreamed-up notions. It is a characteristic feature of present-day religious life that people rely on something which, as soon as it has to be made clear, at once falls into error.

From this it is quite evident that we can succeed in renewing religious life on a basis of knowledge only if we do not reject a method of cognition that can guide us into having a living experience of the spiritual human being and other spiritual beings. We have special need of this method of cognition precisely so that religious knowledge can be placed on a firm foundation. In the realm of religion, ordinary consciousness can at most systematize perceptions, clarify them, or formulate them into a doctrine, but it cannot find them. Without these perceptions, religion is limited to the traditional acceptance of what is derived from quite different soul conditions of humanity in earlier times. It is therefore limited to what would never satisfy a mind trained in modern science.

Therefore, if we are to base our religion upon knowledge, I must repeat for the third time something that I have already expressed today in regard to other areas of culture, but that must be expressed specifically for each separate area. If, out of the spiritual needs of the present time, religious life is to be renewed and undergo vital stimulation, the spiritual life of our age must acknowledge fully conscious imaginative, inspired, and intuitive cognition. Especially for the religious area must this not only be acknowledged but, for a living religious content, our modern spiritual life must also apply these spiritual-scientific results in appropriate ways.

• 1. Emile Boutroux, 1845-1921; especially in his De la Contingence des Lois de la Nature (Concerning the Contingency of Natural Laws).

A lecture delivered by Rudolf Steiner at Dornach on the 5th of August, 1921. From stenographic notes, unrevised by the lecturer. Lecture 4 of 11 from the volume: Human Evolution, Cosmic Soul, Cosmic Spirit – II The volume of the Complete Edition of the works of Rudolf Steiner containing the original text of the this lecture, among eleven others, is entitled: Menschenwerden, Weltenseele und Wetlgeist. Zweiter Teil. Der Mensch als geistiges Wesen im historischen Werdegang. Der Mensch in seinem Zusammenhang mit dem Kosmos. (No. 206 in the Bibliographical Survey, 1961). Published in Anthroposophic News Sheet 1939, Supplement No. 1

During my recent lectures I have brought forward a few things with the view of explaining the modern life of the spirit and its possibilities of development for the future. I have said that we should observe the events which have taken place in the course of human evolution, events that have led up to a soul-constitution which characterises the modern life of the spirit.

Let us once more bear in mind a few things which characterise this modern life of the spirit. By departing from various standpoints, we have gradually struggled through to the conclusion that the fundamental note of this modern life of the spirit is intellectualism, the intellectual, understanding attitude towards the world and man. This does not contradict the fact that in our times the essential character of a world-conception is sought in the observation and elaboration of external phenomena which can be observed through the senses. This, in particular, will be unfolded in the next few days. We may say that intellectualism, as such, has made its first appearance in the course of human evolution during the time comprised within the 300 years prior to the Mystery of Golgotha, and then it has gradually developed to a height which has not been surpassed during the three centuries subsequent to the Mystery of Golgotha. We may say that in the course of about six centuries, humanity has been trained to take up intellectualism. Intellectualism developed from out a spiritual world-conception, which began to ebb at that time, in the course of those six centuries. External documents (I have already called attention to this fact) hardly enable us to study the ebb of this world-conception, because the spreading of Christianity did its utmost to destroy, with but a few exceptions, every gnostic document.

Within the evolution of human world-conceptions, these gnostic documents represent that particular element which has, on the one hand, taken up something from older traditions, from what existed in Asia, Africa and southern Europe in the form of an ancient wisdom, from what could still be reached in these later times, in accordance with the faculties of human beings who were no longer able to rise to great heights of super-sensible vision. This older form of wisdom, the last echoes of which may still be found in the pre-Socratic philosophers and which contains last, pale gleams of Plato's arguments, this world-conception did not work with intellectual forces; essentially speaking, its contents were obtained through super-sensible vision, even if this was instinctive. At the same time, this super-sensible vision supplied what may be designated as an inner logical system. If we have within us the contents of super-sensible vision, no intellectual elaboration is needed, for the human being already possesses a logical structure through his own nature. Thus we may say that in the course of human evolution intellectualism has, in a certain respect, risen out of Gnosticism. It has risen out of super-sensible, spiritual contents. The spiritual contents have dried up and the intellectual element has remained.

A man with a preeminently leading spirit, who at that time already made use of the intellect (in Plato, this was not evident as yet) and who clearly evinced that the older form of spirituality had ceased to exist and that the human being now sought to gain a world-conception through inner intellectual work, this preeminently leading spirit was Aristotle. Aristotle is, as it were, the first man in human evolution who works in a truly intellectual way. In Aristotle, we continually come across statements showing that the recollection of an old wisdom, gained through super-sensible means, is still alive in a traditional form. Aristotle is aware of this older form of wisdom; he alludes to it whenever he speaks of his predecessors, but he can no longer connect his statements with any contents which are really his own inner experience.

Aristotle evinces in a high degree that things which were vividly experienced in the past, have now become mere words for him. But on the other hand, he is eminently intellectual in his way of working.

Owing to the special configuration of Greek culture, Aristotle is not a Gnostic. The gnosis of that time, with its still ample store of wisdom, which continued to exist even in the post-Christian centuries, had an intellectual way of grasping the old spiritual contents. These can no longer be experienced. What the Gnostics set forth, contains, as it were, a shadow-outline of the old spiritual wisdom. We can see that humanity gradually loses altogether the possibility of connecting a meaning with what had once been given to man in a super-sensible form. This stage, of not being able to connect any meaning with the old spiritual wisdom, reaches its climax in the fourth century of our era. Particularly a man like Augustine clearly reveals the struggle after a world-conception from out the very depths of the human soul, but it is impossible for him to reach a world-conception which is based on spirituality, so that he finally accepts what the Catholic Church presents to him in the form of dogmas.

The spiritual life of the Occident (and this is, to begin with, our present subject of study) obtained its contents above all during the centuries which followed the first four hundred years after the Mystery of Golgotha. It obtained its contents through what had been handed down traditionally from a Christian direction and had gradually acquired the form of dogmas, that is to say, of intellectual forms of thought. Nevertheless these dogmas were connected with contents which had once been experienced in super-sensible vision and which now existed merely in the form of memories. It was no longer possible to gain an insight into man's connections with these super-sensible contents; that is to say, it was not in any way possible to convey to the human beings the significance of these super-sensible contents. For this reason, the education of humanity took on an essentially intellectual character in the following centuries, up to the fifteenth century.

The spiritual life of the fourth and fifth centuries of our era, up to the fifteenth century, with all the experiences connected with that time—starting with the first Fathers of the Church up to Duns Scotus and then Thomas Aquinas and Albertus Magnus—the spiritual life of those centuries and all the experiences connected with that time, arouse our interest not so much in view of the contents which have been transmitted to us, as in view of the thoroughly significant training through which the human beings had to pass, so that their soul-constitution was directed towards intellectualism. In regard to intellectual matters, in regard to the elaboration of conceptual matters, the Christian philosophers have reached the very climax. We may say, on the one hand, that intellectualism was fully born at the end of the fourth century of our era, but we may also say that intellectualism, as a technique, as a technical method of thinking, evolved up to the fifteenth century. That human beings were at all able to grasp this intellectual element, is a fact which took place in the fourth century. But to begin with, intellectualism had to be elaborated inwardly, and what was achieved in this direction, up to the time of high Scholasticism, is truly admirable.

Modern thinkers could really learn a great deal in this connection, if they would train their capacity of forming concepts by studying the conceptual technique which was unfolded by the scholastic thinkers of the Catholic Church. If we observe the disorderly way of thinking which is customary in modern science, if we observe how certain ideas which are indispensable for the attainment of a world-conception (for instance, the idea of subsistence in connection with existence) have altogether disappeared, particularly in regard to their inner character, if we observe how concepts such as “hypothesis” have acquired an entirely indistinct character, whereas for the scholastics it was a conceptual form with clearly defined outlines, if we observe many other things which could be adduced in this direction, we shall realise that the ordinary modern life of the spirit does not possess a real technique of thinking. How many things could be learnt if we would once more become acquainted with what has been developed up to the fifteenth century as a technique of thinking, that is to say, as a technique of intellectualism! Thinkers who have had a training in this sphere are so superior to the modern philosophers because they have taken up within them the scholastic element.

Indeed, after the disorderly thoughts contained in modern scientific writings, it does one good to take hold of a book such as Willmann's “History of Idealism”. Of course, at the present time we cannot agree with the contents of Willmann's book, for it contains things which we cannot accept, nevertheless it reveals a thinking activity which gives us, as such, a feeling of well-being, in comparison with what has just been characterised. Otto Willmann's “History of Idealism” should also be read by those who adopt an entirely different standpoint. The way in which he deals with the problems from the time of Plato onwards, his complete mastery of the scholastic activity of thought, can, to say the least, exercise an extraordinary influence upon modern human beings and discipline their thoughts.

Essentially speaking, the task of the time which lies between the fourth and the fifteenth century was, therefore, the development of a technique of thinking. This thinking activity has now adopted a definite attitude in regard to man's cognitive faculty towards the contents of the world. We may say: Spirits such as Albertus Magnus and Thomas Aquinas have set forth the position of man's thinking activity towards the contents of the world in a manner which was, at that time, quite incontestable.

How do their descriptions appear to us?

Thinkers such as Albertus Magnus and Thomas Aquinas had dogmatically preserved truths which originated from old traditions, but their meaning could no longer be grasped. To begin with, these truths had to be protected as contents of a supernatural revelation, which at that time was more or less equivalent to a super-sensible revelation. The Church preserved these revelations through its authority and teachings, and people thought that the dogmas of the Church contained the revelations connected with the super-sensible worlds. They were to accept what was offered in these dogmas, they were to accept it as a revelation which could not be touched by human reason, that is to say, by the human intellect.

In the Middle Ages it was, on the one hand, quite natural to apply the intellectual technique, which had reached such a high degree of development, but on the other hand, it was evident that the intellect was not allowed to determine anything in connection with the contents of these dogmas. The highest truths required by the human beings were sought within the dogmas. They had to be presented by theology, which was supernatural, and contained the essence of everything relating to the higher destinies of man's soul-life. The conceptions of that time were, on the other hand. permeated by the idea that Nature could be grasped and explained by the unfolding intellect, and that ratio, that is to say, the intellect, enabled one to grasp in a certain abstract manner the beginning and the end of the world, that it enabled one to grasp even the existence of God, etc. etc. These things were altogether considered as forming part—although in a certain abstract manner—of the truths which could still be reached through the intellectual technique. Human cognition was thus divided into two spheres: The sphere of the super-sensible, which could only become accessible to man through revelation and was preserved within the Christian dogmas, and the other sphere, which contained a knowledge of Nature, to the extent in which this was possible at that time, and which could only be reached, in its whole extent through an intellectual technique.

If we wish to grasp the spiritual development of our modern times, we must penetrate into this dual character of cognition during the Middle Ages. New spheres of knowledge slowly begin to appear from the fifteenth century onwards, and then more and more quickly; new spheres of knowledge, which then became the contents of the modern scientific world-conception. Up to the fifteenth century, the intellect, as such, had developed, its technique had gradually unfolded, but throughout that time it had not enriched itself with contents of a natural-scientific character. The knowledge of Nature which existed up to that time, was an old traditional knowledge which could no longer be grasped to its full extent: the intellect had. as it were, not been tested by contents of an immediate and elemental kind.

This only took place when the deeds of Galilei, Copernicus and so forth, began to penetrate into the modern development of science, and it occurred at a time when the intellect did not merely unfold its technique, but when it began to tackle the external world. Particularly in a man such as Galilei we can see that he uses his highly developed technique of thinking in order to approach with it the contents of a world which appears to the external observation through the senses. In the centuries which followed, up to the nineteenth century, those who were striving after knowledge were occupied above all with this: their intellect was grappling with Nature, it was seeking to gain a knowledge of Nature.

What lived in this struggle of the intellect that was seeking to gain a knowledge of Nature? In order to grasp this, we should not follow preconceived ideas, but psychological and historical facts.

We should clearly realise that humanity does not only carry over theories from one epoch to the other, and that the Christian development of philosophy has produced in an extraordinarily strong way the tendency to apply the intellectual faculties merely to the world of the senses, without touching the super-sensible world. If those who were striving after knowledge had touched the super-sensible sphere with their intellectual forces, this would have been considered a sin. Such an attitude gave rise to certain habits, and these habits continued. Even if the human beings are no longer fully conscious of them, they nevertheless act under the influence of these habits. In the centuries which preceded the nineteenth century, one of these habits, that is to say, a habit which arose under the influence of Christian dogmatism, produced the tendency to use the intellectual faculties merely for an external observation through the senses. In the same way in which the universities were, generally speaking, the continuation of schools which had been founded by the Church, so the sciences which were taught at these universities in connection with a knowledge of Nature were fundamentally a continuation of what the Church acknowledged to be right in the sphere of natural science. The tendency to include in knowledge nothing but an empiricism based on the observation through the senses is, in every respect, the echo of a soul-habit which has risen out of Christian dogmatism.

This way of directing the intellect towards the external world of the senses was more and more accompanied by the fact that the forces which the soul itself directed towards the contents of super-sensible dogmas gradually paled and died. The possibility of an independent investigation had once more arisen, and although the contents which the intellect thus obtained were of a purely sensory kind, they were nevertheless the contents of knowledge.

The dogmatic contents gradually paled under the influence of contents which were gained through a knowledge of the sensory world. This knowledge was acquiring a more and more positive character. It was no longer possible to adopt towards these super-sensible contents a soul-attitude which still existed after the fourth century of our era as a recollection of something which humanity had experienced in very ancient times. What was connected with the super-sensible worlds gradually disappeared completely, and what lies before us in the spiritual development of the last three or four centuries merely represents an artificial way of preserving these super-sensible contents.

The contents which have been taken from the world of the senses and which have been elaborated by the intellect grow more and more abundant. They permeate the human soul. The habit of calling attention to the super-sensible contents gradually pales and disappears. Also this fact is unquestionably a result of the Christian dogmatic development.

Then came the nineteenth century; the human soul had completely lost its elementary connection with what was contained in the super-sensible world, and it became more and more necessary for the human beings to convince themselves, one might say, artificially, that it is, after all, significant to accept the existence of a super-sensible world. So we may see, particularly in the nineteenth century, the development of a doctrine which had been well prepared in advance, the doctrine of the two paths of cognition: the path of knowledge and the path of faith. A cognition of faith, based upon an entirely subjective conviction, was still supposed to uphold what had been preserved traditionally from the old dogmas. In addition to this fact, the human beings were more and more overcome, I might say, by the knowledge which the world of the senses offered to them. Fundamentally speaking, just about the middle of, the nineteenth century, the evolution of the spiritual world of Europe had reached the following point: An abundant knowledge flowed out of the world of the senses, whereas the attitude towards the super-sensible world was problematic. When the human beings investigated the sensory world, they always felt that they had a firm ground under their feet and the facts resulting from an external observation could always be pointed out and summed up in a kind of world-picture, which naturally contained nothing but sensory facts, but which grew more and more perfect in regard to these sensory contents. On the other hand, they were striving in an almost cramped and desperate manner to maintain a survey of the super-sensible world through faith. Particularly significant in this connection is the development of theology, especially of Christology, for it shows us how the super-sensible contents of the Christ-idea were gradually lost, so that finally nothing remained of this idea except the existence of Jesus of Nazareth within the world of the senses; he was, therefore, looked upon as a member of human evolution within the ordinary and intellectual life of the senses. [See Rudolf Steiner's, “Et incarnatus est ...”.] Attempts were made to uphold Christianity even in the face of the enlightened and scientific mentality of modern times, but it was submitted to criticism and dissolved through this critical examination; the contents of the gospels were sieved and thus a definition was construed, as it were, which justified to a certain extent at least the right to point out that the super-sensible world must be the subject of faith, of belief.

It is strange to see the form which this development took on just about the middle of the nineteenth century. Those who study modern spiritual science should not overlook this stage in the development of human knowledge. Men who have spoken extensively of the spirit and of the spiritual life of the present, have treated in an amateurish way what has arisen as materialism in the middle of the nineteenth century within the evolution of mankind. Of course, it would be superficial to remain by this materialism. But it is far more superficial to take up an amateurish attitude towards materialism. It is comparatively easy to acquire a few concepts which are connected with the spirit and with spiritual life, and then to pass sentence over what has arisen through the materialism of the nineteenth century; but we should observe this from a different standpoint.

It is, for instance, a fact that a thinker such as Heinrich Czolbe, and he is perhaps one of the most significant materialistic thinkers, has given a real definition of sensualism in his book, “An Outline of Sensualism”, which was published in 1855. He states that sensualism implies a cognitive striving which excludes the super-sensible from the very beginning. Czolbe's system of sensualism gives us something which seeks to explain, the world and man only with the aid of what may be obtained through sensory observation.

We might say that this system of sensualism is, on the one hand, superficial, but, on the other hand, it is extraordinarily sharp. For it really attempts to observe everything, from perception to politics, in the light of sensualism and to describe it in such a way that an explanation can only be given through what the senses are able to observe and the intellect is able to combine through these sensory observations. This book was published in 1855, when a clearly defined Darwinism did not as yet exist, for Darwin's first epoch-making book only appeared in 1858.

Generally speaking, the year 1858 was very trenchant in the more recent spiritual evolution. Darwin's “Origin of the Species” appeared at that time. Spectral analysis also arose at that time within the evolution of humanity, and this has given rise to the conception that the universe consists of the same material substances as those of terrestrial existence. In that year the first attempt was made to deal with the aesthetic sphere in an external, empiric manner, a subject which in the past had always been treated in a spiritual-intellectual manner. Gustav Theodor Fechner's “Introduction to Aesthetics” was published in 1858. Finally, the attempt was made to apply this manner of thinking, which is contained in all the above examples, to social life. The first more important economic book of Carl Marx also appeared in that year. This fourth phenomenon of the modern materialistic life of the spirit thus appears not only in the same period, but in the same year of that period. As stated, certain things have preceded all this, for instance, Czolbe's “Sensualism”.

Afterwards, the attempt was made to permeate with materialistic world-conceptions the many facts which were discovered at that time in regard to the external life of the senses and we may say: The materialistic world-conception has not been created by Darwinism, or by spectral analysis, but the facts which Darwin had so carefully collected, the facts which could be detected to a certain extent in spectral analysis, and all that could be discovered in connection with certain things which were once investigated in an entirely different manner (this may be seen, for instance, in Fechner's “Introduction to Aesthetics”), all this was immersed in the already extant conception of sensualism. Fundamentally speaking, materialism already existed; it had its origin in the propagation of that habit of thinking which was, in reality, an offspring of the scholastic manner of thinking. We do not grasp the modern development of the spirit, we do not grasp materialism, unless we realise that it is nothing but the continuation of medieval thinking, with the omission of the idea that it is necessary to rise from thinking to the super-sensible with the aid, not of human reason and human observation, but with the aid of the revelations contained in the dogmas.

This second element has simply been omitted. But the fundamental conviction relating to one side of cognition, to that side which refers to the world of the senses, this fundamental conviction has been maintained. What had thus developed in the course of the nineteenth century, then changed in such a way that it appeared, for instance, in the famous Ignorabimus of du Bois-Reymond, in the early seventies. The scholastic thinkers used to say: Human cognition, which is permeated by the intellect, is only connected with the external world of the senses, and everything that the human being is supposed to know in regard to the super-sensible world must be given through the revelation which is preserved in the dogmas.—The revelation which the dogmas have preserved has paled, but the other fundamental conviction has been retained. This is what du Bois-Reymond states incisively, in a modern garment, to be sure. du Bois-Reymond applied what Scholasticism used to voice in the manner which I have just described, in such a way that he said: It is only possible to gain a knowledge of sensory things; we should only gain a knowledge of sensory things, for a knowledge of the super-sensible world does not exist.

Fundamentally speaking, there is no difference whatever between one of the two spheres of knowledge in Scholasticism and what has arisen, in a modern garment, among the modern natural scientists, and du Bois-Reymond was undoubtedly one of the most modern scientists. It is really very important to contemplate earnestly and carefully how the modern conception of Nature has risen out of Scholasticism, for it is generally believed that modern natural science has arisen in contrast to Scholasticism. Just as the modern universities cannot deny that in their structure they originate from the Christian schools of the Middle Ages, so the structure of modern scientific thought cannot deny its origin from Scholasticism, except that it has stripped off, as I have explained before, the scholastic elaboration of concepts and the scholastic technique of thinking, which are worthy of the greatest respect and appreciation.

This technique of thinking has also been lost; and for this reason certain questions, which are evident and which do not satisfy a real thinker, have simply been overlooked with elegance in the modern scientific manner of considering things. The spirit and the meaning contained within this modern science of Nature, are, however, the very offspring of Scholasticism.

But the human beings acquired the habit of restricting themselves to the world of the senses. This habit, to be sure, also produced excellent things, for the human beings acquired the tendency to become thoroughly absorbed in the facts of the sensory world. It suffices to consider that spiritual science, the spiritual science which is orientated towards Anthroposophy, sees in the sensory world an image of the super-sensible world; what we encounter in the sensory world really contains the images of the super-sensible world. If we consider this, we shall be able to appreciate fully the importance of penetrating into the sensory material world. We must emphasize again and again and we should continually lay stress upon the fact that the other form of materialism which has come to the fore in spiritism, which seeks to cognise the spirit in a materialistic manner, is unfruitful, because the spirit can, of course, never be seen through the senses. and the whole method of spiritism is, therefore, a humbug. On the other hand, we should realise that what we observe through our ordinary, normal senses and what we elaborate from out this sensory observation, with the aid of the intellect which has developed in the course of human evolution, is in every way an image of the super-sensible world, and consequently the study of this image can, in a certain way, lead us into the super-sensible world far better than, for instance, spiritism. In earlier times, I have often expressed this by saying: Some people are sitting around a table in order to “summon spirits”; yet, they completely overlook the fact that there are so and so many spirits sitting around the table! They should be conscious of their own spirit. Undoubtedly this spirit sets forth what they should seek; but owing to the fact that they forget their own spirit, that they are unwilling to grasp their own spirit, they seek the spirit in a materialistic, external manner, in spiritistic experiments which ape and imitate the experiments made in laboratories. Materialism, which works within the images of the super-sensible world, without being aware of the fact that it is dealing with images of the super-sensible world, this materialism has, after all, achieved great things through its methods of investigation, it has achieved great and mighty things.

Of course, and in Czolbe we may see this quite clearly, the real sensualists and materialists have never sought a connection between that which they obtained through their senses and the super-sensible; they merely sought to recognise the sensory world as such, its structure and its laws. This forms part of what has been achieved from 1840 onwards. When Darwinism brought forward its great standpoint, Darwinism, which had brought about the circumstance that through Darwin's person a wealth of facts had been collected from certain standpoints, when Darwinism made its appearance, it presented, to begin with, a principle of research, a method of investigation.

The nineteenth century had a few accurate natural scientists, such as Gegenbauer. Gegenbauer never became a Darwinist in Haeckel's meaning. Gegenbauer, who continued Goethe's work in connection with the metamorphosis of the vertebrae and the cranium, particularly emphasized this: No matter how the truth, the absolute truth of Darwinism may stand, it has given rise to a method which has enabled us to align phenomena and to compare them in such a manner that we have actually noticed things which we would not have noticed without this method, without the existence of Darwinism.

Gegenbauer meant to say more or less the following: Even though everything which is contained in the Darwin Theory were to disappear, the fact would remain that the Darwin Theory has given rise to a definite way of handling research, so that facts could be discovered which would otherwise not have been found. It was, to be sure, a certain “practical application of the ‘as-if principle’.” But this practical application of the “as-if principle” is not so stupid as the philosophical establishment of the “as-if principle”, in the form which it took on in a later epoch.

Thus it came about that a peculiar structure of spiritual life arose in the second half of the nineteenth century. In more recent times, and these do not lie so far back, philosophy has, after all, always developed out of a theological element. Those who fail to see the theological element in Hume and in Kant are simply unable to have an insight into such things. Philosophical thought has arisen altogether out of theological thought and, in a certain way, it has elaborated certain things in the form of intellectual concepts and these things had almost a super-sensible colouring. In view of the fact that the things which were dealt with in philosophy always had a super-sensible colouring, natural science began to oppose it more and more, ever since the middle of the nineteenth century, for the tendency towards these super-sensible contents of human knowledge had gradually disappeared. Natural science contained something, and it compelled one to have confidence in it, because the contents of natural science were substantial. The philosophical development was powerless in the face of what was flowing into natural science more and more abundantly, developing as far as Oken's problems, which were grasped philosophically. It is interesting to see that the most penetrative philosophy of the second half of the nineteenth century calls attention to the unconscious, and no longer to the conscious. Eduard von Hartmann's philosophy was discarded by the intellect, because it insisted upon its right of existence as a philosophy. The more the nineteenth century drew towards its close, the more we watch the strange spectacle of a philosophy which is gradually losing its contents and is gradually adopting the attitude of having to justify its existence. The most acute philosophers, such as Otto Liebmann, strive, above all, to justify the existence of philosophy.

There is a real relationship between a philosopher of Otto Liebmann's stamp, who still tries to justify the existence of philosophy, and a philosopher such as Richard Wahle, who wrote the book, “Philosophy as a Whole and Its End”. Richard Wahle very incisively set himself the task of demonstrating that philosophy cannot exist, and thereupon obtained a chair of philosophy at an Austrian university, for a branch of knowledge which, according to his demonstrations, could not exist!

In the nineties of the nineteenth century we may then observe a strange stage in these results of the modern development of thought-cognition. On the one hand, we have the natural-scientific efforts of advancing to an encompassing world-conception and of rejecting everything connected with revelation and the super-sensible world, and on the other hand, we have a powerless philosophy.

This came to the fore, one might say, particularly clearly in the nineties of the nineteenth century, but it appears as a necessary result of the preceding course of development. To-morrow we shall continue to examine the course of this development. I would only like you to hold fast in particular, that modern materialism should be considered from the following standpoint. The things which appear in material life are an image of the super-sensible. Man himself, in the form in which he appears between birth and death, is an image of what he has experienced supersensibly between his last death and his birth. These who seek the soul within material existence, seek it in the wrong direction.

The fundamental problem in the face of the materialism of the nineteenth century, if we wish to grasp it historically, is: To what extent was it justified? We grasp its historical evolution, not by opposing it, but by trying to understand what it lacked, indeed, but what it had to lack, owing to the fact that, during the time which immediately preceded it, the soul-spiritual element was sought in the wrong place. People believed that they could find the soul-spiritual by seeking it in the ordinary way within the sensory world, through reflections of one or the other kind, and so forth. But this is not possible. It can only be found if we go beyond the world of the senses. Sensualism and materialism were neither willing nor able to go beyond the world of the senses. They remained at a standstill by the image, they thought that this image was the reality. This is the essence, of materialism.