The Rudolf Steiner Archive

In some of the lectures I have recently held here I have dealt from several aspects with the now urgent, burning social question. Everyone who does not sleep through the events that weave themselves into his life, can be aware that this so-called social question has long been, and continues to be, an urgent and burning one for all mankind. From lectures I have held here and also from extracts of some given publicly by me in different parts of Switzerland, it can be seen how far in man's modern necessities of life, and in his most recent development, this social question has taken a definite form, a most incisive form, for life. In our Anthroposophical Movement, therefore, it behooves us to arrive, from our point of view, at a judgment about human destiny especially in regard to the social question, a judgment which in a way possible to us could be put into actual effect.

For a considerable time certain of our members have endeavoured to make their powers of use in our difficult times. Many things have been considered and put under review. Naturally for each of us it is possible to intervene in affairs only in the way his fate, his karma, and his position in life allow. As a result of the various aspirations among us, the following has now evolved. Three well-known members, who set themselves the special task of working in Stuttgart to meet the demands of modern life, Herr Mott, Dr. Bock, and Herr Kühn, came to me early in February and decided to put into practice, as far and as suitably as possible, what we have been able to learn from our world-outlook and conception of life. When we are dealing with a matter not of mere consideration but of practical application, the question can only be what at a definite point of time is suitable, what answers the purpose, what in a certain relation is the fitting thing with which to begin. If one does not make a suitable beginning one will rush in where angels fear to tread and, as a rule, accomplish nothing. For us at the present moment it is a matter of doing something in accordance with what has gone before, something the hard-pressed German people will find justified. In the events of the present day, above all appears one thing that is most significant—the existence of a deep gulf between the classes of men. On one side of this gulf stand the circles that have hitherto more or less led men's destiny; on the other side, the proletariat pressing forward with the reality of their social claims. The proletariat, it is true, appears to the observant in two forms, the workers themselves, and their leaders. I have often shown here how all the thoughts, aspirations and impulses in the heads of the leaders, by the help of which they gain their influence over the workers, are fundamentally a legacy from the middle-class thinking of the previous century. We have spoken of this here from various points of view, and sought to confirm it.

Now one of the most significant phenomena is this deep gulf between the two human groups. In recent days this has been clearly visible to those who follow the history of the times; on the one side Paris, where the standpoint of the formerly leading circles of mankind prevails, where man's destiny and that of the present time are dealt with; on the other side, Berne with its Conference in which lives everything that is divided from the other by the deep gulf. Whoever has carefully followed what has issued from Paris and what on the other hand has been attempted in Berne, at the socialist Congress, could not but confess that the essential thing, the significant and lasting thing, that will make itself felt in human evolution, is not the result of what is thought and hoped for in Paris or Berne, but the fact that in these two places two such very different social languages have been spoken. To be really honest one has to confess that here we have two totally different languages, languages up to now mutually incomprehensible.

On due consideration this significant phenomenon may strike everyone as justifying what I have so often said here, namely, that if we are to understand these things and share in the working out of possible solutions, many root causes must be looked for that are deeper than those sought today by either side. Time and again we have the opportunity of seeing what I referred to two days ago in a public lecture at Basle—that the social question, the social movement, is already an actual question, a question of present events for a great part of civilised mankind, in as deeply decisive a way as anything in the history of mankind. It presents itself in this way to all those of insight. And how often have I pointed out here that the deeper causes are to be found only through those considerations of reality that result from the Movement here for Spiritual Science, Anthroposophy—the deeper causes also for the social study of life and of things.

At the beginning of the year [ Note 1 ] I pointed out something I believe to be significant, namely, that today it is possible for mankind to be thoroughly pessimistic not just from emotional reasons but on actual social grounds. At the time, I read to you an excellent article by a man [ Note 2 ] who in this way is really able to estimate social matters. I have told you that it is profitable to think pessimistically only when one is not conscious of the other side of the fact—that help can be found by turning to the spirit. For that, a consciousness must be cultivated more and more that there is only ground for belief in destructive forces, which can produce terrible results in the coming decades, if men refuse to turn to the consideration of the realities arising from Spiritual Science. Naturally we do not mean by this the dogma of some spiritual movement or other, what we mean is an appeal to any forces of the spirit that alone can heal and help at this critical juncture in human evolution.

Thus, in a particular way, because it is not called forth arbitrarily but by observation of the forces of the times, the spiritual knowledge of Anthroposophy becomes in the anthroposophical members the needed healing power in the highest sense. It is not indeed the programme of one individual or of several individuals, but the result of observing what the spiritual leadership of the world dictates as necessary for mankind's present progress. It is on that account only that we can speak of Spiritual Science, of Anthroposophy, otherwise it would obviously be presumptuous. But what springs from true modesty need not be deterred when making itself felt, by the reproach of the presumptuous.

What has come from Paris can be said to be in keeping with an attitude towards life that in the last four-and-a-half years has led ad absurdum. From Berne has streamed what seems salvation to many, but has originated in an insufficiently deep source. From Paris there flows what occasions fear in almost all mankind; from Berne was meant to stream what in a great number of men can arouse hope and belief. And these two things speak quite different languages; there is no possibility of mutual understanding across the abyss. That will come only from the soul's inner appeal to Spiritual Science.

From such impulses arose the thought first at least to speak to the understanding of part of mankind. For it is a question of understanding. I have continually emphasised that in our social chaos we shall make no headway until we succeed in our appeal to the understanding of a sufficiently large number of men before instincts become too uncontrolled. This is what inspired my lectures in Zurich, Berne and Basle. Recently, various people with whom I have talked have given frequent opportunity for discussing how to approach the understanding and whether it be possible to discover the way before there is complete disaster? Now the latter question is one that cannot be raised by anyone who thinks in realities. For anyone thinking in realities does not speak with hypotheses about what is possible or not possible, but seizes on what he considers necessary to be done. When one one sets out on some road, a first step has to be taken; and we should not think, when the first step seems incompatible with the desired goal, that this step is useless. On a long road the first step can only take us a very short way. When going towards a specified goal it is first simply a question of not going in the wrong direction, either to right or left of the goal. Secondly, having once started on, the path, it is a question of having the will to keep to it and not to stumble against anything either left or right. If we would take our stand on realistic ground, we must also be in touch with what is happening at the time, what is already there, and not build castles in the air. Our though must be linked with something showing that from a certain direction a real stream is flowing. The first step may often seem most unfortunate, and only after a time perhaps turn out to be otherwise.

Now the three men previously named—Herr Mott, Dr. Boos, Herr Kühn, have discussed this matter with me. Since a spiritual appeal is to be made to the understanding of mankind, it must first be asked where anything of the sort has been seen to have an effect on men's thinking. You may remember an appeal made to the so-called world of culture, issued by ninety-nine German personalities, for the most part professors, or so I believe. Judged from the point of view of reality and not of emotion, this appeal can only be considered very clumsy. Yet for the most part they were professors: The appeal made an impression, however, and influenced thought in an unfortunate way. And it still haunts us. Being in a certain sense a reality it was a reality that had a worse effect than many others for it set waves in motion.

This makes one wonder how it might be in the present urgency to send out an appeal in contrast to this untimely set of antiquated notions, an appeal to man's understanding, arising out of the real conditions of modern human life. First, arising out of the facts themselves, an appeal to the German people, who have experienced the fate of seeing swept away the whole framework of a State in which they had hoped to realise their appointed task. They should be appealed to in a way to make them see that facts are speaking to them and not just a collection of words or some particular opinion or idea. Whereas perhaps the greater part of mankind would be loath to listen as long as old forms still remain, it can be assumed that the Germans would be more likely to listen, because no longer able to remain on the old ground they must perforce seek out a new basis for their life's task. For men are like that; so long as anything of the old remains—when it is not just a matter of clothes—they will unquestioningly hold firmly to it, unconscious of any sign that this is no longer possible. No one believes what a part love of comfort plays in the inner life of man.

Out of these thoughts I have composed a sort of Manifesto, and imagine it may be listened to by those souls who, where our own particular cultural questions are concerned, can be brought to an understanding based on reality. Above all I hope it may be understood by those Germans who are intelligent; to these it is addressed. But I mean it to be read by the enemies of Germany also, as something that has been considered and found fit by the people of Germany to be translated into reality. I thought of the ninety-nine signatures; if another ninety-nine of the Germans of the old Germany and of the old Austria can be found, and if the ninety-nine could perhaps be increased by a few personalities having an understanding of the present necessities of life—people in neutral countries, in Switzerland for example,—then something positive might be done in contrast to the former negative undertaking of the ninety-nine.

I beg you to understand me aright. This is first and foremost an appeal to the German people. But it is thought that what will be discussed in this form among the Germans themselves should be heard by the whole cultural world. I shall read this appeal here. The ideas will be known and familiar to you, since we have often discussed them. It is not meant to give advice, but it should show people that there is a way and how this way may be found. Certainly the presentation can be criticised as too short. But it is not a question of a textbook, it is an indication that there is something within mankind that can be of help.

The Appeal is addressed: “TO THE GERMAN PEOPLE AND TO THE CULTURAL WORLD”

The German people believed the structure of their empire, set up half a century before, to be secure for an unlimited time. At the outbreak of this catastrophic war, in August 1914, they saw this structure firmly established and imagined it would prove invincible. Today they see only its ruins. After such an experience must come reflection, heart-searching. For this experience has shown that the thoughts prevailing for half a century and more, especially those holding good over the war years, to have been tragically misleading. The question necessarily, arising in the souls of the German people is: where lie the reasons for this tragic error? This question must promote inner reflection in souls, and on their power for such reflection depends the very survival of the German people. Their future depends upon how far they are able to consider the question in all seriousness: How did I fall into this error? If today they face this question, the knowledge will dawn on than that, half a century earlier they founded a realm but omitted to set it the tasks arising from the essential nature of the German people. The realm was set up. In its early years all efforts went to the adjustment, as far as life allowed, of demands remaining over from the old tradition and yearly arising from new needs. Later men went on to confirm and increase their outer predominance in material strength. With this they combined measures concerned with the social claims born of the times, measures that certainly took into account the needs of the day but lacked the larger aims which should come from knowledge of the evolutionary forces to which modern man must turn. Thus the realm was established in a world-connection that lacked a real goal to justify its survival. The course the catastrophe of the war took has revealed this in a tragic way. Until the very outbreak of hostilities the world outside Germany could not see in the conduct of the realm anything to suggest that its rulers were fulfilling a world mission of historic import, not to be lightly swept aside. The failure of the rulers to find such a mission has necessarily given rise in the non-German world to the opinions that to those of insight have been the deeper grounds for the German downfall.

For the German people infinitely much now depends upon their impartial judgment of this state of affairs. In misfortune there must arise the insight which, in the last fifty years, has not been willing to show itself. Instead of the feeble thinking about day-to-day demands, a greater impulse must arise towards an outlook on life that with vigorous thought strives to understand the forces at work in evolution, and devotes itself to these with courageous will. There must be an end to the petty desire to sweep aside as unpractical idealists all those who pay heed to evolutionary forces. So too must cease the pride and presumption of those who imagine themselves to be practical people, who through their narrow vision in the guise of the practical have brought about disaster. Heed must be paid to what the truly practical men—decried as idealists—have to say about the present requirements of evolution.

The ‘practical’ men in all directions have for a long time seen that quite new human demands are being made, but they have tried to fit them within the frame of ordinary traditional thinking end organisation. The economic life of the day has produced demands that private initiative seems incapable of satisfying. One class of men consider it necessary that private enterprise should in individual spheres be transferred to companies; and this would be carried out wherever it appeared profitable according to the outlook on life of this particular class. The drastic transference of all individual work to associations became the aim of another class who, through the development of modern economic life, have no interest in retaining the handed-down aims of private persons.

In all the endeavours in connection with the modern demands of mankind up till now, there is something in common. They press for the socialisation of private undertakings, and count on the latter being taken over by the community (State, Commune) that has sprung from conditions having nothing to do with modern demands. Or men think in terms of newer associations, such as companies, that are nevertheless not formed in complete accordance with these new demands but copy old forms,out of traditional habits of thought.

The truth is that no associations formed in the sense of these old habits of thought can take up what one would like to see accepted. Prevalent forces press towards recognition of a social structure of mankind having something quite different in view from what is customary. Until now the social communities have for the most part been formed out of man's social instincts; the task of our time is to penetrate the forces of these instincts with full consciousness.

The social organism is membered in the same way as the natural organism. And as the natural organism must manage its thinking through the head and not through the lungs, so in the social organism the membering into systems must be such that no system can take over the task of another; all must work together but maintain its own independence.

The economic life can thrive only in developing as an independent member of the social organism in accordance with its own laws and its own forces, and avoids creating confusion in its structure by allowing itself to be absorbed by another member, the political member, of the social organism. The member that works politically must have a completely independent existence alongside the economic life, just as in the human organism the breathing system exists alongside that of the head. Their mutual work cannot be carried on beneficially if the two systems are under a single set of laws and administration; each must have its own, working, however, in a living way with the other. For the political system must destroy the economic life if it wants to take it over, and the economic system loses its forces of life when it becomes political.

To these two members of the social organism must be added a third, completely independent and formed out of the possibilities of its own life. This member is all that is produced spiritually, in which the spiritual part of the two other spheres also have a share. The spiritual part must be given over to them by the third member that is provided with its own laws and administration, but this spiritual part cannot be governed nor influenced by the other spheres more than member organs of a whole organism are influenced by one another.

Already today what has been said here to be necessary for the social organism can be quite scientifically substantiated and developed. Here there can only be given the guiding principles for all those who would follow up what is necessary.

The establishment of the German Empire happened at a time when these necessities were first appearing to modern humanity. Its Government did not understand how to give the Empire a task through insight into these necessities. This insight would alone have given it the right inner structure, it would also have given its foreign policy a competent direction, and enabled the Germans to live in common understanding with other peoples.

Insight must now ripen out of misfortune. We must develop the will for a social organism that is possible. It is not a Germany that no longer exists that should have to face the world outside, but a spiritual, political and economic system in its representatives must have the will to negotiate as independent delegations with those who have cast down that Germany which has been made into an impossible social form through the confusion of the three systems.

One fancies one can hear the ‘practical men’ becoming eloquent over the complexity of what has been said and finding it troublesome even to think about the working together of three corporate members. This is because they have no wish to know of the real demands of life, preferring to fashion everything according to the easier demands of their own thinking. They must come to see that they must accommodate themselves in their thought to the claims of reality or they will have learnt nothing from misfortune and in what arises further, will go on repeating the past ad infinitum.

While I was lecturing in Zurich, Basle and Berne, Herr Mott, Dr. Boos and. Herr Kühn were busy in Germany obtaining signatures for the Appeal. And in Austria others were similarly employed.

So far, although it is only a short time since we began, we can be well satisfied with our progress. For we have an Appeal as well supported as the former unfortunate one. And in the lectures recently given in Zurich—held there because Switzerland is the pivot for the connections of the civilised world—my object was to show that here and there people were to be found whose understanding was ripening. Thus, naturally it was important to learn the results before the last Zurich lecture. By 11th February I could make the happy announcement that about a hundred names had been collected, exclusive of those in Switzerland and Vienna. The news came from Germany where our fiends had been working everywhere, in a suitable way, to make this thing a reality. At the same time I received the following telegram from Vienna: “By midday 11th, 73 signatures, more certain tomorrow”. And on the following day: “Total 93 signatures”. That could be announced from Vienna, and more signatures were reported later. Results so far have been satisfactory. What we need next will be to find among them a number of signatures of well-known personalities capable of making the Appeal public, so that it is seen by those it concerns. For in a case of this kind much depends upon this. It actually concerns everyone today. And it may indeed be said that in the subconscious of man's soul something is calling upon him to understand such an affair as this. As I have told you in the course of these lectures, the idea appearing in this form is no new one to me. At the time when this catastrophic war was taking a decisive turn, I tried to help, on this necessary impulse towards reality wherever it came to my notice. I have described to you how this took place. I told those who had to do with the matter that this is not just a programme, not just an ideal, but that it should be considered as something having evolutionary force for modern mankind, something that certainly will be made a reality in the next ten, twenty or thirty years. It is not a question whether it is realised but solely how it is realised. I said to many of these people: You now have the choice either of having recourse to reason and of bringing about something through that, or of undergoing cataclysms and revolutions. It did not take long for people to be convinced that this was no false prophecy. It is hard, however, for the easy-going man of today to find the way from a certain understanding to that courage in life which, in accordance with his situation, is necessary for him to carry on the matter into the realm of reality.

Here in Switzerland, too, several signatures have already been obtained. We have always to consider here that in the first part of this Appeal something is said of the necessity for the German people to reflect about themselves and the errors in which they have been implicated. Thus, it has been said that it is impossible for the Swiss to give instructions across the frontier to the Germans. I do not believe that today we should still think like that. Before 1914 such things might have had a certain significance as old mummified thought, but now they have lost that significance. In these times the narrow-mindedness that comes from judging on national grounds must cease. The misfortunes of the last four-and-a-half years should have taught men this. Today even in Switzerland one should be able to think differently from the way one did four-and-a-half years ago. For here, too, something should have been learnt if thinking is to correspond to the picture we get by following the last four-and-a-half years with a little insight. They really appear like centuries which have been poured over mankind. And it seems most remarkable that people today have been willing to set up a new world-order, a new map of Europe, out of old national prejudices of a former age, or out of mummified thought, which really by 1914 should have come to an end. This map-building in Europe will be very quickly upset by other forces, the only ones with power at the present time and the only determining forces for what is called politics, that is, the social factors. For today all the rest is a mask. That, however, is the reality. The Europeans will very greatly deceive themselves if they form their judgments and criticisms out of ancient mummified, thinking.

Of course the objection can be made—I myself could easily give you a whole catalogue of objections—that with this impulses are given to all the States; that this can only come to pass when all States make a beginning. No! One single so-called State can make a beginning; it is indeed so, one single State can begin. And the beginning once made, the State will have done something for all mankind. It is indeed a misfortune for the German people that its Empire should have been set up at the start of more modern history, when at the time of its foundation the necessity already existed for the Empire to be given this as its task. And because the Empire did not accept this task it has never been understood why it should have any place in the world. Had it undertaken the task everything would have happened differently, for then men would have had before their very eyes the conditions of their existence and seen this existence justified.

Today people make their decisions out of mummified thoughts. There are many in Europe who cannot free themselves from mummified thinking and today regard the world-famous personality, Wilson, as a savior—perhaps out of some fear, it is difficult to express it. Nevertheless, if people should think without condemning Wilson, and put their question on a basis of fact, they must ask themselves why he has become such an influential man in his own country. This is because he is against all other Parties, and out of sound American instinct has carried out a policy utterly opposed to that of a great part of Europe. A great part of Europe wants to steer towards a community, the politics of a social community, in which the individual forces of liberty will go under. Wilson owes his election and his influence entirely to the circumstance that as an American democrat he has contributed to the release of the individual forces in economic life.

Let us suppose that Europe realised the ideal of Bolshevism, the ideal of the Berne social democracy, which means the social democracy of the Socialist Congress. What would be the consequence should these people achieve what they are dreaming of? Europe would take on a form so that despite every national prejudice all free forces would of necessity flood over into free America, where Wilson has become great by means of his opposite policy. Between Europe and America terrible competition would have to arise, making it impossible for anything to happen but pauperism in Europe and wealth in America—not from any injustice but out of the foolishness of European social politics. That would be the shape of things if Europeans do not, in accordance with their task, interpret and bring to realisation the social forces so that they meet the demands of a healthy social organism.

In this Appeal we have not to do with something merely thought out, but we are indicating forces everywhere present in what is reality, forces that must be brought to realisation, without which the fate not only of Germany and Austria but of all Europe can be simply a fall into poverty, suffering and alienation. from the spirit. We are living in serious times from which we cannot escape by trivial thinking. In men there lives something that attracts them to what is said in this Appeal, something that can already be observed. Because this is so, because one can hope to find the way to the hearts and souls of men, we are seeking now to reorganise what, as I said, was a necessary form to be sought during the catastrophe of the war, into the form necessary for present-day conditions.

I only hope no one thinks that this kind of Appeal has a significance that is absolute. I spoke of this to someone—concerned with it later—in January, 1918, as it was then drafted, and ended by saying: This can of course take on many different forms according to the different conditions prevailing at the time. It has nothing to do with a theory, nor a programme, nor an ideal, but with what has been thought out of reality. I said further that because the thought comes out of reality, for me it is nothing Utopian. Utopians who set up their programmes imagine everything to be bad that is not carried out according to their plan. It does not strike me at all in this way. It may happen, for example, that such a matter touches men's souls, and because they consider it practical they begin to put it into practice. And today it can be said quite clearly that a beginning has been made to put it into a practical form, suitable for life everywhere. I can quite well imagine that nothing may remain of all I have said here and in the lectures in Zurich, Berne and Basle, but that everything will take on a different form. For anyone who thinks in realities it is not a matter of his forms and phrases being put into practice, but that they should somewhere be laid hold of by reality. Then it will soon be seen what becomes of it. Perhaps it will go another way, there is always that possibility, but it is certain that the result must be in conformity with the conditions. For it is not any abstract ideal, any programme striven for, but simply a seizing hold of the forces of reality. What we are concerned with here should be as far removed as possible from all fantasy, from all dogmatising. Therefore I was much astonished when a well-known personality, whose signature one of the three friends mentioned above had undertaken to procure, let it be known that he would have thought, in making the appeal, I should have addressed it more to men's spirit, and went on to say that mankind's salvation could only come by their finding the way back to the Spirit.

Thus people want one always to be repeating spirit, spirit, spirit! But that is not what is of importance; what matters is that the Spirit should be shown and proved able really to give form to the facts. They are fundamentally dangerous who keep on speaking of the spirit without giving any indication of its reality; for they refer to it simply in the sense of an ideology. We have reason to be thankful that in the midst of our society personalities have been found with understanding, active understanding, at what is aimed at here, so that they will also actually do something. One hears constant echoes of this.

Our friend, Dr. Boos, after in my last lecture in Zurich I had referred to the results of our Appeal, issued an appeal on his own account that, from among the audience, people willing to take a practical part in this matter should come forward and give their addresses. The result of that evening, too, was extraordinarily satisfying. There were of course objections but I could well understand them. They were, however, of a nature to make one see that men today do not take their stand upon reality, they are carried away by enthusiasm. And this applies precisely to those considered the most practical. Hence, at Zurich, in a lecture when speaking of enthusiasts, I gave General Ludendorf as a good modern example. That is the type, the representative, of an enthusiast, a man who may be good or bad, but to my thinking bad at understanding strategy, and in regard to everything else remote from life and all reality, having no idea of the conditions of the reality in which he should have been active. He was an abstract idealist in a way that only a socialistic utopian can be. One should pay good heed to this insane concept of the ‘practical man’ which has done such harm to mankind. This being practical, up to now in such favour, is nothing but enthusiasm carried into actual fact through brutality, an unrealistic way of thinking, and it is above all this that must vanish. What has to come must be created spiritually, and the bearer of this will be the Anthroposophical Movement.

This is what I wanted to tell you on this eventful evening of our Lecture Cycle, as something that has proceeded out of the inner being of our movement.

Notes:

1. Lecture of December 31, 1981 not translated

2. Walther Rathenau

This cleft in human nature of which I have been speaking also finds expression in everyday communal life. You find it in the relationship of two human capacities which even the most casual examination shows as belonging by their very nature to the life of both soul and body. You have on the one hand the faculty of memory, an important factor in soul-life, but bound up with the bodily life; and on the other hand a capacity less noticeable, because men give themselves to it more or less naively and uncritically—I mean the capacity for love. Let me say from the outset that, whether we are speaking about the being of man himself or of his relationship to the world, we must start from the reality and not from any preconceived idea. I have often made use of a somewhat trite illustration of what it means to proceed from ideas instead of from reality. Someone sees a razor and says, “That is a knife, a knife is used for cutting up food!” So he takes the razor for cutting up food, because it is a knife. Scientific conceptions about birth and death as they relate to man and animal are somewhat like this, though people are not generally aware of it, believing the subject to be a very learned one. Sometimes these ideas are even made to cover the plants. The scientists form an idea of what birth is, or what death is, just as one forms an idea of what a knife is, and then go on from that idea, which of course expresses a certain series of facts, to examine human death, animal death and even plant death, all in the same way, without taking into account that what is usually comprised in the idea of death might be something quite different in man from what it is in animals. We must take our start from the reality of the animal and the reality of man, not from some idea we have formed of the phenomenon of death.

We form our ideas about memory in somewhat the same way. It is particularly so when the concept of memory is applied indifferently to both man and animal, with the object of finding similarities between them. Our attention has been drawn, for example, to something that happened in the case of the famous Professor Otto Liebmann. An elephant, on his way to the pond to drink, is in some way offended by a passer-by, who does something to him. The elephant passes on; but when he comes back again, and finds the man still there, he spouts water over him from his trunk—because, so says the theoriser, he has obviously remarked, has stored up in his memory, the injury received.

The outer appearance of the thing is of course, seen from such a theoretical standpoint, very misleading, but not more so than the attempt to cut one's meat at table with a razor. The point is that one must always start from reality and not from ideas acquired from one series of phenomena and then transferred arbitrarily to another series. Usually people completely fail to see how widespread to-day is the error in scientific method I have just described.

The human faculty of memory must be understood entirely out of human nature itself. To do this one needs an opportunity of watching how the memory develops in the course of the development of the individual. Anyone who can make such a study will be able to note that memory expresses itself quite differently in the very little child from the way it expresses itself from the ages of six, seven or eight onwards. In later years memory assumes much more of a soul-character, whereas in the earliest years of a child's life one can clearly see to what a large extent it is bound up with organic conditions, and how it then extricates itself from those conditions. And if you look at the connection between the child's memories and his formation of concepts you will see that his formation of concepts is very dependent upon what he experiences in his environment through sense-perception, through all the twelve varieties of sense-perception that I have distinguished.

It is most fascinating, and at the same time extraordinarily important, to see how the concepts that the child forms depend entirely upon the experiences he undergoes; above all upon the behaviour of those around him. For in the years with which we are here concerned the child is an imitator, an imitator even as regards the concepts he forms. On the other hand, it will easily be seen that the faculty of memory arises more out of the child's inward development, more out of his whole bodily constitution—very little indeed out of the constitution of the senses and therefore of the human head. One can detect an inner connection with the way the child is constituted, whether the formation of his blood, the nourishment of his blood, is more or less normal, or whether it is abnormal. It will be readily remarked that children with a tendency to anæmia have difficulties in remembering; while on the other hand such children form concepts and ideas more easily.

I can only hint at these things, for in the last resort everyone, if he has been given the right lines to go upon, must seek his own confirmation of them in life itself. He will then find that it is from the head-organisation—that is, from the nerve-senses organisation—and thus from experiences arising out of perception, that the child forms concepts; but that the faculty of memory, interwoven as it were with the formation of concepts, develops out of the rest of the organism. And if one pursues this study further, particularly if one tries to discover what lies behind the very individual manner of memory-formation, how it differs in children who tend to a short, squat figure and in those who tend to shoot up, one will find a connection clearly indicated between the phenomena of growth as a whole and formation of the power of memory.

Now I have said on earlier occasions that the formation of the head represents a metamorphosis of the human being's organic structure, apart from the head organisation, in an earlier earth-life. Thus what we carry about in a particular earth-life as our head is the transformed body (apart from the head) of the previous earth-life, but especially the transformed metabolic-limb system; or what to-day is metabolic-limb man is transformed during the life between death and rebirth into the head-formation of the next earthly life. One must of course not think of it in a materialistic way; it has nothing to do with the matter that fills out the body, but with the relationships of forms and forces.

Thus, when we see that the child's faculty of forming concepts, his faculty of thought, depends upon his head-formation, we can also say that his capacity for thought is connected with his earlier life on earth.

On the other hand, what develops in us as the faculty of memory depends primarily on how we are able to maintain in a well-organised condition the metabolic-limb system of this present earth-life. The two things go together: one of them a man brings with him from his previous earth-life, and the other, the faculty of memory, he acquires through organising and maintaining a new organism.

From this you will understand that ordinary memory, which we have primarily for use between birth and death and which we cultivate in connection with this earth-life, does not suffice to enable us to look back into the life before birth, to look back into our pre-natal life. Hence it is necessary—this is something I constantly emphasise when I am expounding the methodology of the subject—for us to acquire the ability to go behind this memory, to learn to understand clearly that it is something that is of service to us between birth and death, but that we have to develop a higher faculty which traces in a backward direction, entirely in the manner of memory, what has taken shape in us as the power of thought. Anyone who constructs an abstract theory of knowledge substitutes a word for a deed. For example, he says, “Mathematical concepts are a priori,” because they do not have to be acquired through experience, because their certainty does not have to be confirmed by experience; they lie behind experience, a priori. That is a phrase. And to-day this phrase is to be heard over and over again in the mouths of Kantians. This a priori really means that we have experienced these ideas in our previous earth-life; but they are none the less experiences acquired by humanity in the course of its evolution. The simple fact is that humanity is in such a stage of its evolution that most men, civilised men at any rate, bring mathematical concepts with them, and these have only to be awakened.

There is of course an important pedagogic difference between the process of awakening mathematical concepts and that of imparting such thoughts and ideas as have to be acquired through external experience, and in which the faculty of memory plays an essential role. One can also, especially if one has acquired a certain power of insight into the peculiarities of human evolution, distinguish clearly between two types of growing children—those who bring much from their previous earth lives and to whom it is therefore easy to communicate ideas, and others who have less facility in the formation of ideas but are good at noticing the qualities of external things, and therefore easily absorb what they can take in through their own observation. But in this the faculty of memory is at work, for one cannot easily learn about external things in the way in which things have to be taught in school. Of course a child can form a concept, but he cannot learn in such a way as to reproduce what he has learnt unless a clear faculty of memory is there. Here, in short, one can perceive quite exactly the flowing together of two streams in human evolution.

Now what is it exactly that lies behind this! Just think—on the one hand you have the human being shaping his concept-forming faculty through his head-organisation. Why does he do that? You have only to look at the human head-organisation with understanding to say why.

You see, the head-organisation makes its appearance comparatively early in embryonal life, before the essentials of the rest of the organisation are added. Embryology furnishes definite proof of what Anthroposophy has to say about human evolution. But you need not go so far, you need only look at the adult man. Look at his head-organisation. To begin with, it is so fashioned as to be the most perfect part of the human organisation taken as a whole. Well, perhaps this idea is open to dispute; but there is another idea that cannot be gainsaid, if only one looks at it in the right way; that is the idea that we are related to our head in experience quite differently from the way we are related to the rest of our organism. We are aware of the rest of our organism in quite a different way from the way we are aware of our head. The truth is that our head effaces itself in our own soul-life. We have far more organic consciousness of the whole of the rest of our organism than we have of our head. Our head is really the part of us that is obliterated within our organisation.

Moreover this head stands apart from the relationships of the rest of our organism with the world, first of all through the way the brain is organised. I have often called attention to the fact that the brain is so heavy that it would crush everything that lay beneath it were it not swimming in the cerebral fluid, thereby losing the whole of the weight that a body would have that was made of brain fluid and was the same size as the brain; thus the brain loses weight in the ratio of from 1,300 or 1,400 grammes to 20 grammes. But this means that while the human being, in so far as he stands on the earth, has his natural weight, the brain is lifted out of this relationship with gravity in which the human being is involved. But even if you do not stress this inward phenomenon, but confine yourself to what is external, you might well say that in the whole way in which you bear your head, in the way you carry it through the world, it is like a lord or lady sitting in a carriage. The carriage has to move on, but when it does so, the lord or lady sitting in it is carried along without having to make any exertion. Our head is related to the rest of our organism somewhat in this way. Many other things help to bring this about. Our head is, so to speak, lifted out of all our other connections with the world. That is precisely because in our head we have in physical transformation what our soul, together with the rest of our organism, experienced in an earlier earth-life.

If you study the four principal members of the human organisation in the head—physical body, ether body, astral body and ego—it is really only the ego that has a certain independence. The other three members have created images of themselves in the physical formation of the head. Of this, too, I once gave a convincing proof: On this occasion I should like to lead up to it by telling a story, rather than in a theoretical way.

I once told you that many years ago, when circumstances had brought about the foundation of the Giordano Bruno Society, I was present at a lecture on the brain given by a thoroughgoing materialist. As a materialist, of course, he made a sketch of the structure of the brain, and proved that fundamentally this structure was the expression of the life of the soul. One can quite well do that.

Now the president of the society was the headmaster of a grammar-school, not a materialist, but a hide-bound Herbartian. For him there was nothing but the philosophy of Herbart. He said that, as a Herbartian, he could be quite satisfied with the presentation; only he did not take what the lecturer had drawn, from his standpoint of strict materialism, to be the matter of the brain. Thus when the other man had sketched the parts of the brain, the connecting tissues and so on, the Herbartian was quite willing to accept the sketch; it was quite acceptable to the Herbartian, who was no materialist, for, said he, where the other man had written parts of the brain, he needed only to write idea-complexes, and instead of brain fibres he only had to write association fibres. Then he was describing something of a soul-nature—idea-complexes—where the other was describing parts of the brain. And where the other drew brain-fibres, he put association-fibres, those formations that John Stuart Mill had so fantastically imagined as going from idea to idea, entirely without will, automatically, all kinds of formations woven by the soul between the idea-complexes! One can find good examples of that in Herbart also.

Thus both men could find a point of contact in the sketch. Why? Simply because the human brain really is in this respect an extraordinarily good imprint of the soul-spiritual. The soul-spiritual makes a very good imprint of itself on the brain. It certainly has had time during the period between death and new birth to call into existence this configuration, which then so wonderfully expresses its soul-life in the observable plastic formations of the brain.

Let us now pass on to the psychological exposition given by Theodore Ziehen. We find that he also describes the parts of the brain and so on in a materialistic way, and it all seems very plausible. It is also extremely conscientious. One can in fact do that; if one looks at man's intellectual life, the life of ideas, one can find a very exact reproduction of it in the brain. But—with such a psychology one does not get as far as feeling, still less as far as will. If you look at such a psychology as Ziehen's, you will find that feeling is nothing more than a feeling-stress of the idea, and that will is entirely lacking. The fact is that feeling and will are not related in the same way to what has already been formed, already been given shape. Feeling is connected with the human rhythmic system; it is still in full movement, it has its configuration in movement. And will, which is connected above all with the plastic coming-into-existence and fading-away which take place in metabolism, cannot portray itself in reflected images, as is possible with ideas. In short, in the life of ideas, in the faculty of ideation, we have something of soul-life that can express itself plastically, pictorially, in the head. But there we are in the realm of the astral body; for when we form ideas, the entire activity of ideation belongs to the astral body. Thus the astral body creates its image in the human head. It is only the ego that still remains somewhat mobile. The etheric body has its exact imprint in the head, and the physical body most definitely so of all. On the other hand, in the rhythmic system there is no imprint of the astral body as such, but only of the etheric and physical bodies. And in the metabolic system only the physical body has its mirror-image.

To summarise, you can think of the matter in this way. In the head you have physical body, etheric body and astral body, in such a way that they are portrayed in the physical; that in fact their impression can be detected in the physical forms. It is not possible to understand the human head in any other way than by seeing it in these three forms. The ego is still free in relation to the head.

If we pass on to the rest of the human organisation, to the breathing-system, for instance, we find the physical and etheric bodies have their imprints within it; but the astral body and the ego have no such imprints; they are to a certain extent free. And in the metabolic-limb system we have the physical body as such, and the ego, astral body and etheric body are free. We have not only to recognise the presence of one of these members, but to distinguish whether it is in the free or the bound condition. Of course it is not that an astral body and an etheric body have no basis in the head; they permeate the head too. But they are not free within it, they are imprinted in the head-organisation. On the other hand, the astral body, for example, is quite free throughout the rhythmic system, particularly in the breathing. It acts freely. It does not merely permeate the system, but it is actively present within it.

Now let us put two things together. The one is that we can affirm a connection between the faculty of memory and the organisation outside the head; the other is that we have to look outside the head also for the feeling and willing organisations. You see we are now coupling together the feeling world of the soul and the world of memory. And if you take note of your own experience in relation to these two things, you will discover that there is a very close connection between them.

The way in which we can remember depends essentially on the way we can participate in things, on how far we can enter into them with that part of our organisation which lies outside the head. If we are very much head-men, we shall understand a great deal, but remember little in such a way that we grow together with it. There is a significant connection between the capacity for feeling and the faculty of memory. But at the same time we see that the human organisation apart from the head, in the early stages of its development, becomes more like the head. If you take the embryonal life, then, to begin with, the human being is practically all head; the rest is added. When the child is born—just think how imperfect is the rest of the organisation in comparison with the head! But it is attached to the head. Between birth and death the rest of the organisation becomes more and more like the head-organisation, and shows this notably in the emergence of the second teeth. The first teeth, the so-called milk teeth, are derived more from the head-organisation. It will be easy to demonstrate this anatomically and physiologically when suitable methods are applied. To spiritual scientific investigation it is unquestionable. In the second teeth the entire man plays his part. The teeth which are derived more from the head-organisation are cast out. The rest of the man assists in the formation of the second teeth.

In fact, in the first and second teeth we have a kind of image translated into the physical—an image of the formation of concepts and memory respectively. The milk teeth are formed out of the human organism rather in the way concepts are formed, except that concepts of course are translated into the sphere of the mental life, whereas the second teeth are derived out of the human organism more in the way the faculty of memory is derived. One only has to be capable of recognising these very subtle differences in human nature.

When you grasp such a thing as this, then you will of course see that one can really understand the structure of matter—particularly when it comes to organic life—only if one understands it in its spiritual formation. The thorough-going materialist looks at the material man, studies the material man. And anyone who starts from the reality and not from his materialistic prejudices, will at once see in the child that this human head is formed out of the super-sensible, through a metamorphosis of his previous earthly life, and then he sees that the rest is added out of the world into which the child is now transplanted; the rest is added, but that too is formed out of the spiritual, out of the super-sensible of this world.

It is important to pay attention to such a view. For the point is that we should not speak abstractly of the material world and of the spiritual world, but we should acquire an insight into the way the material world originates in the spiritual world; an insight, so to speak, into the way the spiritual world is imaged in the material world. Only we must not thereby remain in the abstract, but must enter into the concrete. We must be able to acquire an insight into the difference between the head and the rest of the organism. Then in the very forms of the head we shall see a somewhat different derivation from the spiritual world, compared with what we see in the rest of the organism. For the rest of the organism is added to us entirely in the present earth-life, whilst the head organisation, down to its very shape, we bring with us out of our previous earth-life. Whoever reflects upon this will see the folly of such an objection to Anthroposophy as has again recently been made, in a debate which took place in Munich, by Eucken—so highly respected by many people despite his journalistic philistinism. By putting forward the foolish idea that what one can perceive is material, Eucken raised the objection that Anthroposophy is materialistic. Naturally, if one invents such a definition, one can prove what one will; but anyone who does so is certainly ill-acquainted with the accepted method of proof. It is a question of grasping how the material, in its emergence from the spiritual, can be regarded as bearing witness to the spiritual world.

Again—and to-day I can only go as far as this—if you grasp the connection between the birth of memory and the forces of growth, you will thereby recognise an interplay between what we call material and what in later life, from seven to eight years of age onwards, develops as the soul-spiritual life. It really is a fact that what shows itself later in more abstract intellectual form as the faculty of memory is active, to begin with, in growth. It is really the same force. The same method of observation must be applied to this as is applied, let us say, when we speak of latent heat and free heat. Heat which is free, which is released from its latent condition, behaves externally in the physical world like the force which, after having been the source of the phenomena of growth in the earliest years of childhood, then manifests itself in the inner life as the force of memory. What lies behind the phenomena of growth in earliest childhood is the same thing as what later makes its appearance in its own proper form as the faculty of memory.

I developed this more fully in the course of lectures given here in the Goetheanum last autumn.¹ You will see how one can discover along these lines an intimate connection between the soul-spiritual and the bodily-physical, and how therefore we have in the faculty of memory something which on the one hand appears to us as of a soul-spiritual nature, and on the other hand, when it appears in other cosmic connections, manifests as the force of growth.

We find just the opposite when we consider the human capacity for love, which shows itself on the one hand to be entirely bound up with the bodily nature, and which on the other hand we can grasp, exactly like the faculty of memory, as the most soul-like function. So that in fact—this I will explain more fully in later lectures—in memory and love you have capacities in which you can experience the interplay between the spiritual and the bodily, and which you can also associate with the whole relationship between man and the world.

In the case of memory we have already done this, for we have related ideation with previous earth-lives, and the faculty of memory with the present earth-life. In later lectures we shall see that we can experience the same thing as regards the capacity for love. One can show how it is developed in the present earth-life, but passes over through the life between death and rebirth into the next earthly life.

Why are we making a point of this? Because to-day man needs to be able to make the transition from the soul-spiritual to the bodily-physical. In the soul-spiritual we experience morality; within the physical-bodily we experience natural necessity. As things are seen to-day, if one is honest in each sphere one has to admit that there is no bridge between them. And I said yesterday that because there is no such bridge, people make a distinction between what they call real knowledge, based upon natural causality, and the content of pure faith, which is said to be concerned with the world of morality—because natural causality on the one hand, and the life of the soul-spirit on the other, exist side by side without any connection. But the whole point is that in order to recover a fully human consciousness, we need to build a bridge between these two.

Above all we must remember that the moral world cannot exist without postulating freedom; the natural world cannot exist without necessity. Indeed, there could be no science if there were not this necessity. If one phenomenon were not of necessity caused by another in natural continuity, everything would be arbitrary, and there could be no science. An effect could arise from a cause that one could not predict! We get science when we try to see how one thing proceeds from another, that one thing proceeds from another. But if this natural causality is universal, then moral freedom is impossible; there can be no such thing. Nevertheless the consciousness of this moral freedom within the realm of soul and spirit, as a fact of direct experience, is present in every man.

The contradiction between what the human being experiences in the moral constitution of his soul and the causality of nature is not a logical one, but a contradiction in life. This contradiction is always with us as we go through the world; it is part of our life. The fact is that, if we honestly admit what we are faced with, we shall have to say that there must be natural causality, there must be natural necessity, and we as men are ourselves in the midst of it. But our inner soul-spiritual life contradicts it. We are conscious that we can make resolutions, that we can pursue moral ideals which are not given to us by natural necessity. This is a contradiction which is a contradiction of life, and anyone who cannot admit that there are such contradictions simply fails to grasp life in its universality. But in saying this we are saying something very abstract. It is really only our way of expressing what we encounter in life. We go through life feeling ourselves all the time actually at variance with external nature. It seems as if we are powerless, as if we must feel ourselves at variance with ourselves. To-day we can feel the presence of these contradictions in many men in a truly tragic way.

For example, I knew a man who was quite full of the fact that there is necessity in the world in which man himself is involved. Theoretically, of course, one can admit such a necessity and at the same time not trouble much about it with one's entire manhood. Then one goes through the world as a superficial person and one will not be inwardly filled with tragedy. Be that as it may, I knew a man who said, “Everywhere there is necessity and we men are placed within it. There is no doubt about it, science forces us to a recognition of this necessity. But at the same time necessity allows bubbles to arise in us which delude us with hopes of a free soul-life. We have to see through that delusion, we have to look upon it as hot air. This too is a necessity.”

That is man's frightful illusion. That is the foundation of pessimism in human nature. The man who has little idea of how deeply such a thing can work into the human soul will not be able to enter into the feeling that this contradiction in life, which is absolutely real, can undermine the whole soul, and can lead to the view that life in its inmost nature is a misfortune. Confronted by the conflict between scientific certainty and the certitude of faith, it is only thoughtlessness and lack of sensitivity that prevent men from coming to such inner tragedy in their lives. For this tragic attitude towards life is really the one that goes with the plight of soul to which mankind can come to-day.

But whence comes the impotence which results in such a tragic attitude to life! It comes from the fact that civilised humanity has for centuries allowed itself to become entangled in certain abstractions, in intellectualism. The most this intellectualism can say is that natural necessity deludes us by strange methods with a feeling of freedom, but that there is no freedom. It exists only in our ideas. We are powerless in the face of necessity.

Then comes the important question—is that truest? And now you see that the lectures I have been giving for weeks actually all lead up to the question: “Are we really powerless? Are we really so impotent in the face of this contradiction?” Remember how I said that we have in our lives not only an ascending development, but a declining one; that our intellectual life is not bound up with the forces of growth, but with the forces of death, the forces of decay; that in order to develop intelligence we need to die. You will remember how I showed here several weeks ago the significance of the fact that certain elements with specific affinities and valencies—carbon, oxygen, hydrogen, nitrogen, sulphur—combine to form protein. They do so not by ordinary chemical combination, but on the, contrary by becoming utterly chaotic. You will then see that all these studies are leading up to this—to make it clear to you that what I have told you is not just a theoretical contradiction, but an actual process in human nature. We are not here merely in order, through living, to sense this contradiction, but our inner life is a continual process of destruction of what develops as causality in outer nature. We men really dissolve natural causality within ourselves. What outside is physical process, chemical process, is developed within us in a reverse direction, towards the other side. Of course we shall see this clearly only if we take into consideration the upper and the lower man, if we grasp by means of the upper man what emerges from metabolism by way of contra-mechanisation, contra-physicalisation, contra-chemicalisation. If we try to grasp the contra-materialisation in the human being, then we do not have merely a logical, theoretical contradiction in ourselves, but we have the real process—we have the process of human development, of human becoming, as the thing in us that itself counteracts natural causality, and human life as consisting in a battle against it. And the expression of this struggle, which goes on all the while to dissolve the physical synthesis, the chemical synthesis, to analyse it again—the expression of this analytic life in us is summed up in the awareness: “I am free.” What I have just put before you in a few words—the study of the human process of becoming as a process of combat against natural causality, as a reversal of natural causality—we shall make the subject of forthcoming lectures.

• 1. Grenzen der Naturerkenntnis, 27th Sept. to 2nd Oct., 1920 (Translated as "The Boudaries of Natural Science.)

Previous studies in the Anthroposophical Society here in Prague will have made it clear to you that the evolution of mankind is governed by the spirit—or perhaps it is better to say, by spiritual Beings—and that human souls, themselves filled with spirit, carry over their achievements from one epoch to another, including, of course, whatever burden of guilt they have accumulated in a particular epoch. All these things enable us to gaze deeply into the life of the Cosmos both from the physical aspect and from the aspect of soul and spirit, and only in this way is it possible for us to understand our real nature and being. For without yielding to pride we must acknowledge that in our own human nature we are united with the spiritual fount of the Cosmos and that we can understand our own being and constitution only through a spiritual understanding of the Cosmos.

Now since the Christmas Foundation Meeting it is not only a matter of conducting the affairs of Anthroposophy within the Anthroposophical Society; the conduct of these affairs must in itself be Anthroposophy. And this must also come to expression in the re casting of Anthroposophical work. In these lectures, therefore, I have not been afraid to lead our study from exoteric into more esoteric domains, and in this respect I want to add something to-day to what has already been said—something that provides concrete evidence of how the human soul passes over from one epoch into another. The general principle applies equally to individuals, and through an understanding of the karma of personalities known to us all, light can be shed upon our own karma. To-day, therefore, we will continue our study of karma in more concrete detail.

In the course of these lectures I have mentioned the name of an individual who is a remarkable example of how a certain visionary quality can reveal itself in one who is preeminently a man of will. I have mentioned the name of Garibaldi, the hero of the cause of freedom in Italy, and I have also spoken of certain of his outstanding characteristics. Everything about him gives expression to will, to impulses of will. What a tremendous power of will was in evidence when as a young man during the twenties and early thirties of the 19th century he set out again and again, quite voluntarily, on perilous voyages through the Adriatic, and after having been taken prisoner several times was always able, through his strength and courage, to escape. What a tremendous power of will was at work when, having seen that for the time being there was no field for his activity in Europe, he went over to South America where he became one of the most intrepid fighters in the cause of freedom there. I have spoken, too, of how in the circumstances of his betrothal and marriage he disregarded the usual customs and determined his own life as he saw fit. Then, on his return to Europe, he became the one to whom, in reality, modern Italy owes everything.

When the question was put to me one day: “What could have been the karmic connections of this personality?” two aspects came into consideration. For the finding of karmic connections is by no means a simple but a very complicated task. I have said already that one must often start from details which although clearly in evidence seem to be of minor importance and be led by them to the principles according to which the facts of the one earthly life are carried over into the later life.

The case of Garibaldi is strange in that although at heart and in sentiment he was a republican, through and through a republican, he laid the whole force of his will into the task of consolidating the Italian monarchy under Victor Emanuel. Simply by studying the biography of Garibaldi one can perceive a fundamental contradiction between this inner trend of feeling and his actual deeds. One perceives, too, that he felt a bond with men like Mazzini and Cavour, with whose ideas and convictions he was manifestly at variance and whose trend of thought differed so radically from his own. Then there is the striking fact that Garibaldi was born, in the year 1807, quite near to the birthplaces of the other three: the later King Victor Emanuel, Cavour the statesman, and Mazzini the philosopher. Their birthplaces were really in close proximity. And then one is led to investigate the connection between the karma of such personalities.

The other aspect—a very far reaching one—is the following. In studying Spiritual Science we must always have in our minds that in olden times there were Initiates, seers, men of vision in the widest sense. And the question may be asked: Since these wise men of times gone by must reincarnate, where are they working now, in the modern age? Where are they, these great personalities who worked as Initiates in the past?—They have indeed come again but it must be remembered that when a human being is born in a particular epoch he is obliged to use the body provided by that epoch. The bodies of olden days were more pliant, more flexible, yielding more readily to the spirit; and in earthly existence man must use the body to transform into earthly shape and earthly activity what was imbued into him before he came down to the Earth. Faced with conditions that are so full of riddles, we must remember—and no criticism is here implied—that for centuries now the effect of the whole of education upon the human organism has been such that what was once alive in an Initiate simply cannot come to expression. Much has to remain concealed in the deep substrata of existence. And for this reason, many Initiates of bygone days appear again as personalities who with the concepts and notions prevailing to-day cannot be recognised as former Initiates because they are obliged to use the body which their epoch provides.

Garibaldi is just such an example. If we go far back into the past, we find deep and profound Mysteries, great Initiates, in ancient Ireland. But the Irish Mysteries survived right on into the Christian era. Even to-day there is still much living spirituality in Ireland—not of an abstract, conceptual kind, but alive, spiritually potent. Chaotic as conditions in that country appear to-day, there is in Ireland much real spiritual life. But it is only the very last vestige of what once existed. In Hibernia, in Ireland, there were deep and penetrating Mysteries whose influences still made their way across to Europe in the early centuries of the spread of Christianity. And there one finds an Initiate whose path in the 8th to 9th centuries after the founding of Christianity led him from Ireland to the region corresponding approximately to modern Alsace. Under the stormy conditions then prevailing, this Initiate achieved much for the cause of true Christianity, for which, if the truth be told, Boniface accomplished very little. To this Initiate came three pupils from different quarters of the world—three pupils who entrusted themselves to him. These three pupils came to him—one from far away, another from nearer at hand. But in the Irish Mysteries there was an inviolable decree that an Initiate to whom pupils had entrusted themselves must not abandon them in the later incarnation but must accomplish in earthly life something that will hold them to him, something that establishes a bond between him and these pupils. The Initiate of whom I am speaking was born again as Joseph Garibaldi, with that visionary quality of will which in olden times had been able to express itself in a quite different form from that possible in a body belonging to the 19th century. Garibaldi received only a very inferior education, quite unlike the education that was typical of the 19th century. The three others I have named were the pupils who in the past had come to him from different parts of the world. But the impulse working from the one incarnation over into the other was far deeper and more potent than external principles of action. In comparison with the link stretching across the incarnations between man and man, it is a triviality to contend: I am a Republican, you are a Monarchist. In these things one must realise how greatly earthly Maya, the great illusion, the semblance of being, deviates from the spiritual reality which is in truth the motive power behind the phenomena of existence. And so in spite of the radical difference in sentiment and conviction, Garibaldi could not abandon, for example, Victor Emanuel. Sentiment and conviction in connection with earthly matters and not with human beings belong to the epoch, not to the individuality who passes from one earthly life to another.

I want to give another example, one with which I came into close personal contact. I had a geometry teacher¹ who was of enormous help to me. My autobiography will have indicated to you that geometry is one of the subjects to which I owe most because of the impulses it quickened in me. This geometry teacher himself played a very valuable part in my life. The fact that he was an excellent constructor might well have led to my great affection for him because I myself loved geometrical construction and because he expressed everything with genuine independence of mind and also with all the exclusiveness belonging to geometrical thinking. His mind was focused so exclusively upon geometry that in the real sense of the word he was no mathematician; he was a geometrician and nothing else. In this sphere he was brilliant but it could not be said that he was deeply versed in mathematics. He lived at a time when all descriptive geometry—his special subject—underwent changes. Characteristically, however, he kept to the old forms. But something else about him provided a far more revealing clue for occult investigation: he had what is called a club foot. Now the strange thing is that the force—not, of course, the physical substance—the force which a man has in his feet in one incarnation, the character of his tread, how his feet lead him into wrong-doing or well doing—this force is metamorphosed. Whatever is connected with the feet may live itself out in a subsequent incarnation in the head organisation; whereas what we now bear in our head may come to expression, in the later incarnation, in the organisation of the legs. Metamorphosis takes a peculiar form here. One who is conversant with these things can discern from the style and manner of a man's gait, how he treads with his toes and heels, what quality of thinking characterised him in an earlier incarnation. And one who observes the qualities of a man's thinking—whether his thoughts are quick, fleeting, cursory, or deliberate and cautious—will be able to picture how he actually walked in a previous incarnation.

In the earlier incarnation, a man whose thoughts are fleeting and cursory walked with short, rapid steps, as though tapping over the ground, whereas the gait of a man who thinks cautiously and with deliberation was firm and steady in the earlier life. It is just these apparently minor characteristics that lead further when one is looking for the deeper, spiritual connections and not those of an external, abstract kind. And so when time and time again I called up the picture of this greatly loved teacher, I was guided to his earlier incarnation. With this picture another associated itself—also of a man with a club foot: Lord Byron.² The two men were there before me in this inner picture. And the karma of my teacher, as well as the peculiarity of which I have told you, led me to the discovery that in the 10th or 11th century, both these souls had lived in their earlier incarnations far over in the East of Europe where they came one day under the influence of a legend, a prophecy. This legend was to the effect that the Palladium, which in a certain magical way helped to sustain the power of Rome, had been brought to that city from ancient Troy, and hidden. When the Emperor Constantine conceived the wish to carry Roman culture to Constantinople he caused the Palladium to be transported with the greatest pomp and pageantry to Constantinople and hidden under a pillar, the details of which gave expression to his overweening pride. For he ordered an ancient statue of Apollo to be set at the top of this pillar, but altered in such a way as to be a portrait of himself. He caused wood to be brought from the Cross on which Christ had been crucified and shaped into a kind of crown which was then placed on the head of this statue. It was the occasion for indulging in veritable orgies of pride!

The legend went on to prophesy that the Palladium would be transferred from Constantinople to the North and that the power embodied in it would be vested eventually in a Slavonic Empire. This prophecy came to the knowledge of the two men of whom I have been speaking and they resolved to go to Constantinople and to carry off the Palladium to Russia. They did not succeed. But in one of them especially—in Byron—the urge remained, and was then transformed in the later life into the impulse to espouse the cause of freedom in Greece. This impulse led Byron, in the 19th century, to the very region, broadly speaking, where he had searched for the Palladium in an earlier incarnation.

It is a question, you see, of finding the threads which lead back into earlier ages. On another occasion my attention fell on a personality who lived about the 9th century in the north east of France as France is to-day, and who during the first part of his life was the owner of extensive landed estates. He was, for those times, a wealthy man, and being of a warlike nature he engaged in many rather quixotic military adventures not on a large but on a small scale. When he had reached a certain age, this personality gathered around him people who then accompanied him on a campaign which ended in disaster and brought bitter disillusionment in its train. Without having achieved anything at all, he was obliged to return home. But meanwhile—as was a common practice in those days—another had taken possession of his house, land and people during his absence. On his arrival he found that his own estates were in other hands strange as the story is, it actually happened so and he was obliged thereafter to serve in his own manor as a kind of helot or serf. Many a meeting took place there with people of the neighbourhood, usually by night, and in a rather uncultured, rough and ready way, ideas were elaborated for seizing power—although beyond the fact that such ideas were worked out, nothing could possibly come of them. These ideas for rebelling against the overlords—almost as in the days of Rome—were the subject of much heated and fervid dialectic. Our interest may well be roused by this personality who had been ousted from estates, possessions and authority but who with an inflexible will stirred up the whole district, particularly against the one who had usurped the property. The personality of whom I am speaking was born again in the 19th century, when inwardly, in mind and soul, he became the kind of character one would expect from the circumstances of the earlier incarnation: he became Karl Marx³ the socialist leader. Just think what a light is shed upon world history when one can study it in this way, when one can actually follow the souls passing from one epoch into the other, observing how what these souls bear within them is carried over from epoch to epoch. History and the evolution of mankind are seen in this way in their real and concrete setting.

In Dornach recently I was able to call attention to another connection of karma, one which caused me repeatedly during the War, and especially at the end of the War, to warn people against allowing themselves to be blinded by a certain outstanding figure of modern times. In the Helsingfors⁴ lectures of 1913 I had already spoken of the very limited abilities of the person in question. This was because the connection between Muawiyah,⁵ a follower of Mohammed in the 7th century, and Woodrow Wilson, was clear to me. All the fatalism which characterised the personality of Muawiyah, came out in the otherwise inexplicable fatalism of Woodrow Wilson—in his case, fatalism of will. And if anyone wants to find corroboration, to discover the origin of the well known Fourteen Points, he has only to turn to the Koran. Such are the connections. These things must be kept absolutely free from sympathy or antipathy; it is not a question of criticism but only of the purest objectivity. But this very objectivity leads from one point in history at which a soul has appeared, to another such point. When humanity outsteps in some degree the still surviving heritage of materialism, people will be willing to listen to such things and observe for themselves. And then they will feel quite differently about their place in modern civilisation because they will be able to see it not in a dead but in a living setting. That is the important point. The whole process of historical development will be imbued with life. And if man is to get beyond the blind alley in which he is now standing in his civilisation, he needs the living spirit and not the dead spirit of abstract concepts and ideas.

In their study of history, people will probably be very reluctant to approach the spiritual in the way indicated in my public lecture here a few days ago, but nevertheless they will ultimately be obliged to do so. For ordinary historical study which has only documentary evidence to go upon is full of insoluble enigmas. Things of which the origins cannot be explained are forever cropping up. Why is it so? It is because the origins are not understood, they have been completely obscured. When such things are investigated, a great deal in history becomes living reality. But it also becomes apparent that men themselves have done a great deal to garble and falsify history in important respects.

It will certainly seem strange and perplexing when in connection with a relatively near past, the spiritual investigator is forced to assert that a wonderful work of art has been wiped out of existence by the hostility of a certain stream of spiritual life. In the early centuries of Christendom there was extant in the more southerly regions of European civilisation a literary work of art setting forth the nature of advancing culture immediately after Christianity had taken root in the evolution of humanity in Europe. This work of art—it was an epic drama, a dramatic epos—narrated how since the recent revelation of Christianity man cannot draw near to the true Being of Christ unless he undergoes a definite preparation similar to that given in the Mysteries.

In order to understand the real import of this, the following must be clear to us. To His intimate disciples Christ had made it abundantly clear that He, as a Sun Being, a Cosmic Being, had come down into the one born in the East as Jesus, in the thirtieth year of his life. Jesus of Nazareth was born into a Moon religion. What was the nature of the Jahve, the Jehovah religion, and of the Being Jahve himself? In looking upwards to Jahve, men were gazing, in reality, at the human ‘I,' the ‘I' that is directly dependent upon the physical human configuration that is born with us. But what is born with us, what has taken shape and developed inasmuch as in the mother's body we were moulded into a vessel for the human ‘I' this is dependent upon the Moon forces. Jahve is a Moon God. And in lifting their eyes to Jahve, men said to themselves: Jahve is the Regent of the Moon Beings, from whom proceed those forces which bear man into his physical existence on Earth.—But if Moon forces alone were at work, man would never be able to transcend what is laid into him in the life that belongs to the Earth. This he can no longer do of himself, but in earlier times it was different. If we go back into prehistoric ages we find something very remarkable, something that to the modern mind sounds extremely strange. We find that in the thirtieth year of life, human beings experienced a complete transformation of soul. This was the case in the great majority of people belonging to a certain class. Strange as it sounds to modern ears, it was really the case in an age of which the Vedas are mere echoes. There were men in ancient India to whom the following might happen.—When another man whom they had seen a few years previously came up to them, he might find that although they saw him, they did not recognise who he was; they had forgotten everything that had happened to them during the previous thirty-years, they had forgotten it all—even their own identity. And there was an actual institution—we should call it, as we call every such institution to-day, an official department or board of authorities—to which such a person must apply in order to be informed who he was and where he had been born. Only when, in the Mysteries, these people had been given the necessary training were they able to remember their lives up to the age of thirty. They were men who at a later time, were called the ‘twice born,' who owed the first period of their existence to the Moon forces, the second to the forces of the Sun.

The metamorphosis which in ancient times came about in so radical a way in the course of earthly life, the ‘being born a second time,' was ascribed to the Sun—and rightly so, for the Sun forces have to do with what a human being is able, by dint of his own free will, to make of himself. But as the evolution of humanity progressed, this gradually ceased to be part of the process of development; man no longer brought down into the physical realm any consciousness of having gazed into the cosmic worlds. Julian the Apostate wished to revive the knowledge of these things and had to pay for the attempt with his death. But through the power enshrined in His words, Christ wished to bring to men through morality, through a deepening of the moral and religious life, what nature does not bring. It was Christ Who taught: “When you learn to feel as I feel, when instead of turning your eyes to the Sun you behold what is alive in me—who was the very last to receive the Sun Word in the thirtieth year—then you will find the way to the essence of the Sun once again!” The teachers in the Mysteries during the early period of Christianity knew with certainty that the development of the intellect, of intellectuality, was then beginning; intellectuality does indeed bring man freedom but deprives him of the ancient clairvoyance which leads him into the cosmic spirituality. Therefore these wise men of the old Christian Mysteries instituted teaching which was then set forth in that epic drama of which I spoke. It was the narration of the experiences of a pupil in the Christian Mysteries, who by the sacrifice of intellect at a certain point in his youth was to be led to true Christianity when the realisation had dawned in him that Christ is a Sun Being Who came to dwell in Jesus of Nazareth from his thirtieth year onwards.

This epic was a moving and impressive narration of how a human being seeking the inmost truth of Christianity makes the sacrifice of intellect in early years—that is to say, he vows to the higher Spiritual Powers that intellectuality shall not be his mainstay but that he will so deepen his inner life that he may come to know Christianity not as mere history or tradition but in its cosmic reality and setting, seeing in Christ the Bearer of the spirituality of the Sun. A scene of dramatic grandeur and impressive content was presented by this transformation in a human being by the sacrifice of intellectuality. A human being who, to begin with, received Christianity merely according to the letter of the Gospels—as was customary later on—became one who learned to behold the cosmic realities and Christ's living connection with the Cosmos. The awakening of clairvoyant vision of Christianity as cosmic reality—such was the content of that ancient epic drama. The Catholic Church took care to ensure that every trace of this epic should be exterminated. Nothing has remained—the Catholic Church has had power enough for that. It is only by accident that a transcript has been preserved of which, too, nothing would be known, had it not been from the hand of a personage living at the Court of Charles the Bald—from the hand of Scotus Erigena.

Those who realise the import of these things will not think it so strange when spiritual investigation urges one to speak of this epic story of a man who by vowing to sacrifice intellectuality was transformed in such a way that the heavens were opened to him. But in the form of tradition many a fragment from that ancient epic has survived, in substance largely unchanged, but no longer understood—above all its great setting and its imagery were no longer understood. The content of this work of poetic art became the subject of numerous paintings. These paintings too were exterminated and only traditions survived. Fragments of these traditions were known in a circle to which Brunetto Latini, the teacher of Dante, belonged. From this teacher Dante heard something of the traditions—not of course in precision of detail, but in aftermath—and in his Divine Comedy echoes from that old epic still live on. But the work existed, as truly and as surely as the Divine Comedy itself exists.

Recorded history, you see, does not tally with the realities and a great deal of what was exterminated by enemies will have to be discovered again through spiritual investigation. For it was all to the interests of a certain side to root out every indication that Christ comes from the Cosmos. The birth of Christ which actually took place in Jesus' thirtieth year has been confounded with the physical birth. What then became a Christian doctrine could never have been established had the epic drama of which I have spoken not been exterminated. The time will come when spiritual investigation will have to play a part if human civilisation is to make real progress.

You know the devastating effect of illnesses of the kind which befell someone I once knew well. He held a post of considerable authority but one day he left his home and family, went to the railway station and took a ticket for a far distant place, having suddenly forgotten everything about his life hitherto—his intellect was in order but his memory was completely clouded. When he arrived at his first destination he took another ticket, travelling in this way through Germany, Austria, Hungary, Galicia, and finally, when his memory came back to him, he found himself in an asylum for the homeless in Berlin.

It is in truth the ruin of the whole Ego when a man forgets what he has lived through and experienced. It would also mean the ruin of the Ego of civilisation, the Ego of European humanity, were men to forget completely the things that were part of their historical experience, those things which have been rooted out. Spiritual Science alone can bring back the power of remembrance.

But even to men who, comparatively speaking, are kindly disposed, Spiritual Science still seems strange and foreign. One cannot read without a certain irony what a man, who is in other respects so promising, says about me as the founder of Anthroposophy. In The Great Secret, Maurice Maeterlinck⁶ seems unable to deny that the introductions to my books contain much that is reasonable. He is struck by this. But then he finds things which leave him in a state of bewilderment and of which he can make absolutely nothing.—We might vary slightly one of Lichtenberg's remarks, by saying: “When books and an individual come into collision and there is a hollow sound, this need not be the fault of the books!” But just think of it—Maurice Maeterlinck is certainly a high light in our modern culture and yet he writes the following—I quote almost word for word: ‘In the introductions to his books, in the first chapters, Steiner invariably shows himself possessed of a thoughtful, logical and cultured mind, and then, in the later chapters he seems to have gone crazy' (See note, p109). What are we to deduce from this? First chapter—thoughtful, logical, cultured; last chapter—crazy. Then another book comes out. ‘Again, to begin with, thoughtful, logical, cultured; and finally—crazy!' And so it goes on. As I have written quite a number of books I must be pretty expert at this sort of thing! According to Maurice Maeterlinck a kind of juggling must go on in my books But the idea that this happens voluntarily ... such a case has yet to be found in the lunatic asylums!

The books of writers who think one crazy are really more bewildering still The very irony with which one is bound to accept many things to-day shows how difficult it still is for men of the present age to understand genuine spiritual investigation Nevertheless such investigation will have to come. And in order that we shall not have been found wanting in the strength to bring about this deepening of the spiritual life, the Christmas Foundation Meeting was held as a beacon for the further development of the Anthroposophical Society in the direction I have indicated. The Christmas Foundation Meeting was intended, first and foremost, to inaugurate in the Anthroposophical Movement an epoch when concrete facts of the spiritual life are fearlessly set forth—as has been the case to-day and in the preceding lectures. For if the spirit needed by mankind is to find entrance, a stronger impetus is required than that which has prevailed hitherto.

It has been for me a source of real gladness that in the lectures here, given either to the public or to a smaller circle, the opportunity has been afforded me to lead a little further into the depths of spiritual life. And with this inner gladness let me express my heartfelt thanks for the cordial words addressed to me by Professor Hauffen at the beginning of this evening's session. I thank you for your welcome and for the way in which your souls have responded during my presence here. And you may rest assured that Professor Hauffen's words will remain with me as a wellspring of the thoughts which I shall constantly send you and which will be with you alike when you achieve your aims and when you are working here. Even when we are separated from one another in space we are, as Anthroposophists, together in our hearts, and this should be known and remembered. For many years I have been privileged to speak in Prague of different aspects of the spiritual life and it has always been a source of satisfaction to me. Particularly is it so on this occasion, because the demands made upon your hearts and souls have been relatively new, because this time you have had to receive with an even greater open mindedness what I had to say to you in discharging a spiritual commission. When I say ‘spiritual commission,' let us take these words to imply that in the spirit we remain together. The aim before us will be achieved if friends work together with all their hearts, if, above all, they remain united in Anthroposophical thinking, feeling and willing.

Together with my thanks, please take this as a cordial farewell—betokening no separation but rather the establishment of a spiritual communion. This feeling of communion should flow through every word that is spoken among us. Everything that is said among us should serve to unite us more and more closely. In this sense let me assure you with all my heart that my thoughts will be with you, seeking to find among you one of those places where true Anthroposophical will and the Anthroposophical stream of spiritual life are able to work. And so we will go our ways, but in the body only, remaining spiritually and in our hearts together.

• 1. Gregory VII, Pope from 1053 to 1085.
• 2. Lord Byron, 1788–1824.
• 3. Karl Marx, 1818–1883.
• 4. Helsingfors lecture course: 'The Occult Foundations of the Bhagavad-Gita.' 9 lectures, May/June, 1913.
• 5. Muawiyah, Caliph in Syria from 661 to 680. Founded the dynasty of the Omayyads.
• 6. Maurice Maeterlinck on Rudolf Steiner. See Le Grand Secret, p. 253 (Bibliothèque Charpentier, Paris, 1921). The words referred to are as follows: ‘Steiner ... nous décrit les transformations successives des entités qui deviendront des hommes, et il le fait avec tant d'assurance qu'on se demande, après l'avoir suivi avec intérêt à travers des préliminaires qui dénotent un esprit très pondéré, très logique et très vaste, s'il devient subitement fou ou si l'on a affaire à un mystificateur ou à un véritable voyant. ...’

Have you perhaps noticed something, gentlemen?

Mr. Dollinger: I wanted to ask about the fate of human beings. Millions of people died in the great world war. Did they bring this with them into the world as their fate? What does it look like in the spiritual world in connection with world development?

Dr. Steiner: We can also talk about this in connection with other things, because it is absolutely necessary that one does not simply explain things in anthroposophy as people sometimes do. What is said must be scientific. Now, with this in mind, I would like to tell you something that will help us to understand how the great catastrophe, this terrible world misery of so many people, could have been possible at all. Nowadays, people no longer pay attention to how one person is actually connected to another. It is the case that today all people actually stand isolated in the world. Even if, out of habit or some lingering superstition, you know and observe the things I have told you about in the last lesson, you usually explain them wrongly.

Now I want to tell you a simple story that can show you how today no one even considers the fact that one person is connected to another in any way. Once upon a time, the following occurred, which is well documented, like a scientific fact. In one family, a younger family member, an eighteen- or nineteen-year-old girl, was ill, not so ill that she was bedridden, but she had to lie down again and again. Now, for a while, her mother was with her, taking care of her. She was lying on the sofa, so her mother was caring for her. When she had almost fallen asleep, her mother went into another room and read something out of a book to her husband and other family members. It was in a room quite a distance from the one where the sick woman was lying.

The sick woman now had the following realization. When her mother had gone out the door, she suddenly had the urge to get up. She got up and followed her mother through two rooms into the third room, where she found her reading. She was extremely surprised that they were not at all surprised. The sick woman, who could hardly walk and had just been left asleep, now appeared in the room where the mother only wanted to be for a while because she also wanted to take care of the others. She was a bit strangely touched by the fact that they remained completely calm. Now the mother, who was reading, suddenly said: “But now I have to see what is wrong with my daughter!” — and went out of the room. But the daughter followed. The mother went through these two rooms again and found the daughter lying on the sofa, but terribly pale. She did not speak to her at first. But then, when she spoke to her, the daughter did not answer, she was very pale. So the daughter had always followed her mother and now she saw her mother walking along and she, the daughter, saw herself lying on the sofa. And the daughter was again very surprised about it, first that she saw herself lying on the sofa, secondly that the mother was addressing her. At that moment it is as if the daughter receives a terrible blow, and what is lying on the sofa becomes of a slightly better complexion, and the matter is back to the old one.

This is a well-established story; the event actually took place. But now all kinds of people are coming who want to explain it. Yes, they then explain it as follows, for example: Well, this daughter also has an astral body in addition to her physical body. People talked about the astral body until the 16th century, that is, until four hundred years ago, just as we talk about the nose or the ear. But that is not something that has been preserved to this day; it has been generally forgotten. So those people can talk about the astral body and can say: Well, the astral body went out, walked around the rooms, experienced what the others were reading and so on, went back in and slipped in at the moment the mother addressed the girl.

But, gentlemen, you must realize that when you explain it this way, you explain it as if there were a second physical person inside you, as if there were a circle around you, and as if you could slip out of it and go for a walk like a physical person. It is a strong superstition to explain it in this way. This superstition is very common among learned people today, otherwise things like those of Oliver Lodge, which I have told you, would not happen. It always depends on knowing what really happened there.

Now, what really happened is as follows. The mother is sitting with her daughter and caring for her. Right, something is taking place that is called loving care, and the daughter is very, very comfortable being cared for by her mother. She feels her mother's love. At such a moment, gentlemen, when one feels the love of the other so strongly and is also very weak, the strange thing happens that one no longer thinks with one's own astral body. It becomes dull and the astral body of the other person gains power over one's own astral body. Then it even happens that one begins to think with the thoughts of the other person who is next to one. Now it so happened that while the mother was still caring for the daughter, this feeling that developed was transferred to the daughter in such a way that the daughter felt and thought exactly like her mother. Now the mother is leaving. Just as a ball that I push then rolls away, so the daughter now thinks not with her own thoughts, but with the thoughts of the mother. And while the mother goes through the two rooms, the daughter always thinks with the thoughts of the mother. And while the mother reads aloud, the daughter thinks with the thoughts of the mother.

So the daughter naturally remains lying quietly on the sofa, but she is constantly thinking with her mother's thoughts. And when the mother then becomes restless, going back again, the daughter thinks, she also goes back. And now you need not be surprised that the daughter has turned pale. Because just consider: if you lie as if in a deep swoon for a while, you will also turn pale. Because something like that naturally causes a faint-like state when you think with the thoughts of the other person. And when the mother returns, it has the effect on the daughter that she is shaken and can have her own thoughts again. So you see, the correct explanation in this case is that a person has an extraordinarily strong effect on the other, especially in his spiritual part. But this occurs especially when the person upon whom the effect is being exerted is himself very weak. If he cannot develop strength of soul himself, then the strength of soul of the other person can very easily have an influence on him.

But that is how it is in life in general. Often we do not even think about the great influence people have on each other. Do you think that when someone tells you something and you believe it, that you always have reasons, reasonable reasons, that convince you? That is not true at all. If you like someone, you believe them more than you believe someone you hate. The story is that the soul of one person has an extremely strong influence on the soul of another person. So you have to say to yourself: I have to know how strongly one person influences another. I have to know exactly how things are with spiritual things if I want to talk about them at all.

I will now give you another example, which I am telling you about for a specific reason. Because someone could say: Yes, Dr. Steiner does not believe at all that a person can step out of themselves, he only believes that one person can influence another. — No, I just gave you an example where you could see very clearly how one person influenced another, here the mother influenced the daughter.

Now another example where there can be no question of one person having been influenced. Two students live together in a room. That happens to students all the time. One is a math student, the other is a philology student and understands nothing about math, understands nothing about math at all. But now, one evening, they are working away furiously, as they say in student slang, one with his Latin grammar, the other with his arithmetic problem that he wants to solve and just can't figure out. He can't do anything. The one with the language is doing reasonably well and goes to bed quite satisfied. But the math student doesn't go to bed satisfied, because he hasn't mastered his task. With languages, you usually don't know whether you have mastered something or not. At most, you make mistakes, but you think they are right. In mathematics, however, if you haven't mastered anything, nothing comes of it. That's the difference. Well, they go to bed; so at around half past twelve or twelve o'clock, the two go to bed.

When it is about three o'clock, the math student — the language student has looked at the clock — gets up, sits down at his desk again and starts calculating, calculating, calculating. The language student is extremely surprised, but he has enough presence of mind to wait quietly and see what happens. The other calculates, calculates, then gets up from his chair again, lies down in bed and continues sleeping.

At eight o'clock the next morning, they both get up. The math student says: Gosh, I have a real headache today, like when we had a few drinks the whole evening, and we were at home! The other one said: That doesn't surprise me! Why did you get up during the night and work? - What, I worked? That didn't even occur to me! I just laid in bed the whole night, - says the math student. “But you did get up!” says the other. ‘You picked up the pencil and did the sums, over and over!’ ‘Well,’ says the first student, ‘that's not the point!’ ‘Well, let's have a look,’ says the language student. ‘It must say what you wrote!’ The math student checks. The whole calculation was there, everything he hadn't been able to do that evening was done.

Now you see, there you have an example where there is absolutely no question that the other person did not cheat, because he would not have been able to solve the problem. He was merely a student of languages and, furthermore, he saw how everything went. So the person in question, without knowing it himself, got up and solved the whole calculation. So there is no question of any kind of influence from someone else. The person in question actually got up during the night.

But now, when you explain this, something very strange comes out. You see, as you know, we first have our physical body, then the etheric body, the astral body and the ego body. I call everything a “body”; of course they are not external bodies, but I call these four parts of the human being “bodies”. Now, gentlemen, when we sleep, only our physical body and etheric body are in bed; the astral body and the ego body are outside. We see them around the physical body and etheric body. I have already explained all this to you. This is what happened to the math student. He goes to bed. He can sleep well, so he brings his astral body and his ego body out, but he is still disturbed by the fact that he has not solved his arithmetic problem. If the astral body and the ego body had now slipped into his physical body and into his ether body, then he would have woken up and would have been unable to do anything again, probably not solving the task again. But the astral body and the ego body did not do that at all; instead, the restlessness into which he fell only made him puff. The astral body can puff, it can even puff the skin a little. But that can only happen through the air, not physically, because the astral body is not physical. But it can set the air in motion. And that has a particular effect on the eyes, something on the ears, especially on the nose and mouth. Wherever there are sensory organs, this puff of the astral body has a very strong effect. So the student goes to bed, but his astral body keeps pushing from the outside, but does not enter. But because it is pushing, the physical body with the etheric body automatically feels pushed like a machine to get up. However, the astral body remains outside, because if it had been inside, the student would have become conscious. So he sits down. It does not even occur to his astral body and his ego to enter. Yes, who is doing the calculating now? Now the physical body and the etheric body are doing the calculating, and the etheric body is capable of doing the whole calculation, which it cannot do if the astral body and the ego are inside.

From this you can see, gentlemen, that you are all much cleverer in your etheric body than in your astral body and in your ego. If you could do everything you can do in your etheric body, then you would be clever chaps! Because the whole point of learning is actually to bring up what we already have in our etheric body into our astral body.

So what actually happened to the math student? You know, in the old days there were almost no teetotallers or anti-alcoholics among students, but they usually drank quite a lot. And so the two guys didn't just drink every night, they also sat in pubs a lot, and as a result — through the influence of alcohol on the blood — the astral body was ruined. The etheric body was less ruined. And the consequence of this was that the student of arithmetic would have been able to solve the problem quite well if he had gone to the pub less, but because he had so strongly influenced his astral body, he could not solve the problem while awake. He first had to get rid of the corrupted astral body; then he could sit down at the table and his ether body, which had remained cleverer, solved the arithmetic problem. So we can do with the etheric body precisely what the mind does. We cannot love with the etheric body; that has to be done by the astral body, but everything that the mind does, can be done with the etheric body. So we can say: This example shows us very clearly that there is no influence from another side, but that the student of arithmetic is only dealing with himself.

Now imagine this very clearly: we have (see diagram on p. 112) the physical body, here the etheric body (yellow), which passes through the physical body. And now, to make it easier for us to see the whole person, I will draw the astral body, which is there at night, outside (red). It is very small at the top and huge at the bottom. Then the I, the ego body (violet). So that's what we're like at night. So actually we are two people at night. You don't have to imagine this as a second physical person here, but it is quite spiritual, what is out there. Otherwise you would fall back too much into materialism if you did not imagine it spiritually. But from this you can certainly have the opinion that man is actually this two-part being in himself, a spiritual-soul part and a physical part with the etheric body. The person who is awake is only through this as he is, that every morning the astral body and the I-body are properly integrated into the physical and etheric bodies (arrows).

Now you might think that this could not always happen properly. There are, in fact, some very strange cases. There was once a girl – such things always happen when they happen of their own accord, that is, when they do not happen through practice. They happen when a person becomes a little weak, for example in young girls who have just reached maturity, in the early stages of female maturity. So there was a girl of nineteen or twenty who had the following experience. She had days when she talked, but those who belonged to the family could not understand anything she said, nothing at all. She talked about completely unknown things. It was very strange. For example, she could say: Ah, good afternoon, I am very pleased that you are visiting me. We saw each other two days ago in... - ah yes, we went for a walk in the beautiful forest. There was a spring there. Then she waited. It was just like on the telephone, you couldn't hear the other person, but then you heard the answer. It was as if she was answering something: “Well, yes, you took the glass and drank.” And so it was that you always heard what the person concerned said in response to something someone else had said. Those around could not see the others. But the girl was in a completely different world and talked in it. It happened, for example, that Well, it's not true, she couldn't move, she just stayed very quiet on days like that. But when she was sitting like that and someone puffed at her, she didn't say, “Why are you puffing at me?” Instead, she said, “It's a terrible wind! Close the window, it's drawing so terribly!” She had completely different ideas about what would happen when someone puffed at her, for example. Well, she stayed like that for a day or two. Then came a few days or a longer period when she was quite calm, knew everything, spoke properly with people, knew nothing of what had happened in these other days. She remembered nothing. When people told her about it, she said she knew nothing about it. It was just as if she had been asleep. But something else occurred. When she was in this other state, she remembered everything that happened in this other state and nothing at all of what happened in her ordinary state. She could see the whole of the life she had led in what others called a dream world.

What was it with this girl? What I am telling you now happens countless times, of course, and sometimes in a gruesome way. You see, I had an acquaintance with whom I worked together for a while. He then became a professor at a German university and one day he just disappeared. Nobody knew where he had gone. All the investigations led nowhere in the end. The only thing they could find out was that he had come from his place of residence to the train station and had bought a ticket. But since a large number of people were boarding, they didn't know where he had bought his ticket. He left. He just didn't come back for a very long time. Then it happened that a stranger came into the vagabonds' shelter in Berlin, wanted to be admitted, and when he was asked for his papers, it turned out: that was Professor XY from there and there. He ended up in Berlin in a shelter for the homeless. He came back and was able to resume his professorship quite well. Isn't that right, it automatically continues; it doesn't hurt to have a little break. So he continued to do that. But his relatives – he was even married – continued to investigate what had happened in the meantime. And it was something like this: the person in question had bought a ticket to a certain station, not very far away. He had done all this very cleverly. He then got off, bought another ticket – it was not yet the time when passports were needed – and traveled to a completely different country, then to yet another country, then a completely different route – was stationed in a town in southern Germany – to Berlin, lived in a homeless shelter, was admitted there, knew absolutely nothing about it all, was in a completely different state of consciousness.

What happens to such a person? You see, with such a person it is the same as with such a girl. With such a person, when he is supposed to wake up, the astral body and the ego body do not quite come in, only push from the outside, and then the physical body and the ether body go through all that. Such people behave tremendously cleverly. This is also a well-documented story, similar to one that I myself experienced with an acquaintance.

Another story: A person first buys a train ticket, does the same with it, and travels to a station not far away. Then he has to think of all kinds of ruses; his etheric body does all this. He gets as far as India and stays there for a few years. And then, after he has forgotten everything, he lives on as before.

Yes, you see, these things are really so that one must say: there you see deep into the whole being of man. - For what happened now to the man whom I knew so well, who made his journey through two countries and ended up in the homeless shelter? He had now returned to his college, and had even been appointed to a different college to replace a famous professor. One day I happened to be in the city in question. He no longer associated with me, as indeed happened in general: during the time I was giving anthroposophical lectures, many people who had previously associated with me no longer wanted to associate with me. One day they said: Yes, Professor XY has left again. But this time he did not reappear, but was found dead. He had drowned himself. Yes, what had happened? You see, this had happened: he had again reached the same state where the astral body was just puffing him. Then he remembered the earlier events in his etheric body and was so frightened by them that he committed suicide. So you can see quite a lot about a person's nature when you know how the various parts of the human nature interact.

Now, however, the matter is as follows: there was once a person who also came into such states, and there he told the story in such a way as if he were a completely different person than he was now, so that the other people understood nothing at all. He described how he was active in the French Revolution (the story took place in the 19th century). He described entire scenes. What had happened to him? It was something like the case of those people I told you about. But what had happened to him?

In ordinary consciousness, man does not know very much about what is going on in the astral body and in the ego body, but he still experiences a great deal in them. Now, imagine the following happens. You see, I want to describe to you what happens when a person wakes up. When a person wakes up, this astral body splits first. Here (see drawing p. 112) it breaks off, and one part goes into the head, the other, the lower part, goes into the other body. This also happens sometimes. Now imagine: if the head takes up the astral body and the ego more easily than the lower part, then the astral body can be in the head earlier, but not yet in the lower part. In that case the person starts talking as if he were a completely different person. What is entering then? You see, for a moment the ability to look back into a past life enters. One learns to look back into a past life. But one cannot interpret it properly, one does not understand it, and so one invents something that one has learned in history. The one who was in a different state because his astral body and his ego came into his head earlier said that he was French and experienced the French Revolution. He had learned that, it is just a reinterpretation. But he experienced himself in a past incarnation, in a past life, and he could not understand that right away; so he interpreted it in this way.

You just have to realize that until the 16th century – so only four centuries ago – people talked about such things, even if it was rather foolish and rather vague. It was something extremely important to people. Wherever people came together – not that they told each other ghost stories, but it was the case that they took this just as seriously as the other events of life – they told each other such things and knew that they existed. It is not true that people did not know about this. Today – yes, please, gentlemen, just try it once and tell such stories as I have told you now in your party meetings, you will soon see how you are dismissed – today it is not possible to talk about these things in a natural, reasonable way. They are no longer even mentioned. And scholars talk about them least of all. I will prove to you that they know the least about it.

Now think of one of the most important scientific facts that occurred in the 19th century. A resident of Heilbronn became a doctor. And since the people at the University of Tübingen considered him to be a rather unqualified person, he could not become much, and so in 1839 he allowed himself to be recruited as a ship's doctor and went to Hinterindien with a very full ship. The ship had quite a mishap. It was a rather rough sea and the people became seasick. When they arrived in Hinterindien, almost the entire ship's crew was sick. The ship's doctor was constantly very busy. Now, in those days, if someone had this or that, the usual thing was to have his blood drawn. That was the first one.

Now, a person has two types of veins. In one vein, the blood that squirts out during bloodletting is reddish. Right next to it is another vein. When the blood squirts out of that vein, it is bluish; then bluish blood squirts out. When you bleed an ordinary human child, you don't get the red blood out, of course. The body needs that. You get the bluish blood out. The doctor knows that very well. He also knows where the blue veins run and does not prick into the red ones. So the good Dr. Julius Robert Mayer, who was a ship's doctor, had to bleed a lot. But everywhere he pricked people, the blood that came out was not a bluish color, but a light reddish color. “Gosh,” he thought to himself, “I must have missed again!” But when he did it to the next person and paid more attention, light reddish blood came out again. Finally, he can no longer help but say to himself: Well, when you come to the tropics, to the hot zone, it is not as usual, the blue blood turns reddish from the heat. — Of course, this was something that Julius Robert Mayer considered a very important discovery, and rightly so. He saw something extraordinarily important.

But now we have to make a hypothesis, an assumption. Imagine that, not in the 19th century, but in the 12th century, it had happened to someone. He had traveled somewhere with people. They didn't make such long journeys back then, but the fact that an entire crew almost perished could have happened to anyone. So let's assume that a whole crew had fallen ill at the time, the doctor had bled them and found that the blood, which should actually be blue, was reddish. So there must be some kind of heat. What would he have said? Yes, in the 12th century, he would have said: What is it that makes blood blue? And he would have said, since he knew all the things I have told you, even if only vaguely – because anthroposophy did not yet exist and things were still hazy – he would have said, because he at least had an inkling of the answer: Yes, by Jove, the astral body does not sink as deeply into the physical body as it does in those in whom the blood is completely blue! He would have known that the astral body is what makes the blood blue. But warmth keeps the astral body out. Therefore the blood becomes less blue and remains similar to the red blood. — He would have said: That is an important discovery, because now I understand why the ancient Orientals had such great wisdom. In them, the astral body has not yet penetrated so deeply into the physical and etheric bodies. He would have had enormous respect for the wisdom of the ancient Orientals and would have said to himself: Now the Orientals are only infected by people who have a lot of bluish blood, and it is no longer possible for them to bring their ancient wisdom to light. A ship's doctor from the 12th century would have said that.

A 19th-century ship's doctor knew nothing at all of what I have now told you. What did he say to himself? He said to himself: Well, there is the heat. This causes combustion. A stronger heat causes stronger combustion. So the blood burns more strongly when you are in the hot zone. - And he found the law of heat transformation in force, which plays such an important role in today's physics, a very abstract law. He was not interested in any of the others. He finds the law that plays a major role in the steam engine, for example, where heat is converted into work. And he said: I can see from the fact that red blood comes out of it that the organism in the hot zone simply works harder, therefore generates more heat. - So now Julius Robert Mayer finds something completely mechanical.

You see, that is the big difference. In the 12th century, people would have said: the blood is redder there because the astral body does not sink as deeply. In the 19th century, however, nothing was known about the spiritual, and it was simply said that the human being works like a machine, and the fact is that heat produces more work and thus more heat is transformed in the human organism. Yes, gentlemen, what Julius Robert Mayer did as a great scholar is roughly the way of thinking of all people today. That is the case. But because man can only think and feel in this way about what is no longer spiritual, he has lost touch with other people. And at most, when he becomes ill and weak like the girl I told you about, then he empathizes with other people to such an extent that he even goes with his thoughts to another room. That is, of course, a big difference! Of course, we have come an enormous way and have made great progress, but our humanity has not progressed; it has regressed. We speak of the human physical organism only as if it were a machine. And even the greatest scholars like Julius Robert Mayer speak of it only as if it were a machine.

Yes, gentlemen, if things continue like this on earth, then all thinking will become a chaos. All horrors and catastrophes would occur. Even now people no longer know what they should actually do. Therefore, they approach something with all their might and say: Yes, our reason no longer holds us together, so nationality must hold us together. These nation states arise only because people no longer know how to hold together. And that, gentlemen, that one no longer knows anything about the spiritual world, that is what has actually caused the immense misery – the other is the external appearance – that has caused the immense misery. And to say: People deserve this because they did bad things in their previous life – that is nonsense, of course, because that is not the fate of each individual, but it is the common fate of each individual. But everyone experiences it in this life. Just think of how much misery people experience in their present life. It does not come from a past life. But in the next life, they will suffer the consequences of the misery they experience now. The result of this will be that they will become wiser and that the spiritual world can enter them more easily. So the present misery is already an education for the future.

But something else can be concluded from this. Imagine that anthroposophy had already begun in 1900 and had really become very well known. But people opposed it and did not want to hear about the spiritual world. Now, gentlemen, if you had a schoolboy in the old days who didn't want to learn anything – now they have changed their minds about that; I won't say whether it's right or wrong – then you gave him a good thrashing! Some of them then started to learn after all. It helped some of them. Yes, people didn't want to learn anything spiritual until 1914. Now they have been beaten by the fate of the world, by their common destiny. Now we will see if they help.

Yes, that is indeed the case, gentlemen, you have to see this as a common human destiny! Because what has happened? You see, the girl I told you about was thinking with her mother's thoughts. People have gradually completely given up thinking for themselves and only think with the thoughts of those they have as authorities. People must start again, every single one of them, to think for themselves, otherwise they will, especially if they know nothing of the spiritual world, be continually influenced by it, but in a bad sense. And then one can say: One can really see that what has come over humanity as misery is, I would say, a beating of fate, and one can still learn from it. No matter how many congresses are held, none of it helps. The people who want to support the mark with today's intellect will cause it to fall by half, because this intellect, which is completely of the earth, is of no use, absolutely no use. When a body does not have enough fluid in it, it becomes sclerotic, calcified. And when the soul knows nothing of the spiritual world, then in the end it gets the mind, which is no longer useful. And humanity is heading for this fate if it does not continually receive nourishment from the spiritual world.

Therefore, the only real remedy is that people begin to take an interest in the spiritual world. You see, that is how you have to answer the question that Mr. Dollinger asked. You have to express things a bit radically, but that is how the connections are.

I have to go to Stuttgart next week, but I will be back very soon. I will let you know the time and date of the next lesson.

We will spend the first part of the time today in answering questions which do not belong to the general category of which I have already spoken. We will then continue the theme of yesterday's lecture in order, tomorrow, to come to the esoteric conclusion.

Most of the questions fit into what I have said to you in general. There are only a few questions which call for a specific answer and we will take these more or less at random.

Question: Are there definite exercises for strengthening the so-called magnetic healing forces, and what are these exercises?

This, of course, necessitates a few words about the nature of the forces of magnetic healing. The magnetic healing forces are forces which play, essentially, between the etheric body of the one person and the etheric body of the other. You must picture to yourselves that the efficacy of what goes by the name of healing magnetism is based on the following—suppose somebody has a very strong character, that is to say, it is possible for him to unfold his will very strongly. Indications can be given to such a person. I can, for instance, say to him when he is suffering from some illness or other; every morning at eleven o'clock you should think about the sun; think that the sun warms your head first, and then that the warmth of your head passes to your upper arm, lower arm, hands, so that your own power is strengthened; then, when you have strengthened your own power, try to make a clear mental picture of what you feel about your illness, in order, then, through the power of your will, to get rid of it. This procedure may help, when the illness is not connected with damage to a specific organ, whereby the damage can naturally extend itself to all four parts of the elemental body: the solid, fluid, aeriform, and warmth elements. Although I do not say that it will invariably help, for there is always something problematic about these things.

Through the indications given him, the astral body of the patient has been stimulated. The indication which he has put into practice, this picturing of the sun, the warmth in his head, and so on, which has still further strengthened his will—this has worked upon his astral body. The astral body has worked upon his etheric body and the etheric body in turn has worked in a healing way on his physical body and has been able to adjust, to nullify the trouble which is not a deep, organic one. It cannot be said that such healing can only occur in what modern medicine calls “functional” disturbance in contrast to organic disturbance where there is an actual disturbance of the organs themselves. This difference is, as a matter of fact, quite inexact. It is impossible to say where functional disturbances cease and organic disturbances begin. In functional diseases there are always slight organic disturbances as well, only these latter cannot be proved by the crude methods of physiology and pathology today. In a case like that which I have described, we are not applying the forces of magnetic healing, but we are calling upon the patient's power to heal himself and this method, when it can be used, is the best, under all circumstances. We thereby strengthen the patient's will, as we make him well.

The following is also possible. Out of our own astral body, without the patient exerting his own will, we can influence our own etheric body in such a way that our own etheric body works upon the etheric body of the patient in the same way as, in the previous case, the astral body worked. It is in this that healing magnetism consists. The magnetic healer does this unconsciously; he influences his own etheric body with his astral body. Instinctively, he can then so direct the forces he unfolds that as he passes them on to the patient they strengthen the patient's forces. You must realize that if it is to be a question of healing, the magnetic healer must use means that are able, somehow, to bring it about. If we have a patient who is weak, of whose will we can expect nothing, the forces of healing magnetism may sometimes be applied. But I want to say, with emphasis, that magnetic healing forces are pretty problematical and are not equally useful in all cases. The instinctive faculty of activating one's own astral body in order thereby to influence one's own etheric body and then work over into the etheric body of the patient—this instinctive faculty is an individual one. There are people in whom it is strong, others in whom it is weak, others who do not possess it at all. There are people who are, by nature, magnetic healers—certainly there are. But the important thing is this, that the faculty is, as a rule, of limited duration. The natural magnetic healers have this magnetism, as it is called. When they begin to apply it, it may work very well; after a time it begins to wane, and later on it often happens that magnetic healers, after this faculty has died down in them, go on acting as if they still had it, and then charlatanism begins.

This is the precarious element when magnetic healing becomes a profession. This kind of healing really cannot be made into a profession. That is what must be said about it. The process of magnetic healing—when a person has the faculty for it—is only unconditionally effective when it is carried out with genuine compassion for the patient, a compassion that goes right down into one's organism. If you practice magnetic healing with a real love for the patient, then it cannot be done as a profession. If real love exists it will always be able to lead to something good, if no trouble arises from another side. But it can only be done on occasions, when karma leads us to a person whom we are able, out of love, to help; then the outer sign may be a laying on of the hand, or a stroking and then what is happening is that the astral body is passing on its forces to the etheric body which then works upon the ether body of the other person.

Something must still be said from another aspect about what goes on here. The healing always proceeds from the astral body, either from the patient's own astral body or from the astral body of the magnetizer. The reverse is the case in therapy where medicaments are used. When you give medicaments you introduce into the physical body substances which then work partly upon the inner forces and partly upon the rhythm of the physical body in such a way that the etheric body of the patient is influenced. The healing always proceeds from the etheric body. If you influence the etheric body from the astral body—which is a psychical healing—this lies in the realm of magnetic healing and is somewhat problematic, having a humanitarian, social element in it, something to do with the relations of one human being to another. Rational therapy must proceed from intervention by means of medicaments which proceed from the physical body and pass into to the etheric body. Always, however, the healing proceeds from the etheric body. It is a complete illusion that the physical body, when it has become ill, can itself bring about any healing. The physical body has, precisely, the basis of illness within it, and the cause of healing must always come from the etheric body.

Question: What relationships are there between the heart and the uterus and its position on the one hand, and experiences of the soul such as pain or joy, on the other?

There are direct relationships. In the first place, even though they are not in physical contact, heart and uterus belong together as closely as sun and moon. Sun and moon belong together in such a way that both of them throw the same light on an object. Sometimes the sun throws the light directly, at other times by the indirect way of passing first to the moon and being reflected back from there. The organ of the heart contains direct impulses for the human organism. It is the organ of perception for the blood circulation which goes on in the normal organism. The uterus is so constituted that it is the organ of perception for the circulation that comes about after fertilization. That is its purpose. It is just like the moon reflecting the sun's light; the uterus reflects what the heart perceives in the blood circulation; it radiates it back. They belong together as sun and moon inasmuch as what these organs perceive are like direct and reflected influences. When a human being is once in existence, he needs the heart forces; when he first begins to develop he needs reflected heart force and this comes from the uterus.

These organs, together with certain others—lungs bring it more down to the etheric-physical body—these organs, heart and uterus, are, physically, nothing else than that which, seen from the spiritual, is the soul nature of the human being. Perhaps I may put it as follows—suppose you develop imaginative cognition. When you have developed imaginative cognition and look at a human being, you actually get the picture of sun and moon when you look at heart and uterus. That is the corresponding spiritual reality which the human being experiences in his soul. There is a real correspondence between what goes on in the heart and in the uterus—goes on, that is, in the half-unconscious region of the soul, for generally speaking, the life of soul is otherwise influenced by thoughts. A delicate process is unveiled in imaginative cognition, namely, an intimate connection of heart and uterus. But those who can only observe a little, can see how, half-consciously or half-unconsciously, shall I say, the activity of the heart develops under the influence of the physical environment. A person whose life is such that he constantly
receives shocks through his profession, let us say, has in his subconsciousness an exact counterpart in his life of soul of the heart activity which is there set up, and this reflects itself—in the case of woman—in the uterus. We can then see how what takes place there is transferred to the constitution of the embryo.

Question: Here is a question that is difficult to answer because it must either be answered superficially, that is to say as a mere communication, or one must go into it thoroughly. The question is: How does the wearing of pearls and precious stones work upon individual organs?

There is an effect, certainly, but the effect can only be judged when one is able to look into the spiritual world; the effect has to be judged according to the individual. It can quite well be said, for example: Sapphire works upon a certain temperament, upon a choleric temperament, but really only in an individual case. There certainly are effects but to answer the question completely one would have to enter into deeper things than is possible today.

Question: This next question: “How can one get insight into karma in cases of individual illness?” can only be answered out of what I have said in the lectures.

Much will have resulted from what has been said and much will come out of what I still have to say.

Question: Here is another: Are there favorable connections between the degree and length of time of the post-mortem processes of decay (Verwesungsvorgänge = processes of decay) and the destiny of the individual in the spiritual world?

There are really no connections which would have any significance for us as human beings. The process of decay is not, of course, the purely physical process which it is usually considered to be by chemistry. There is something deeply spiritual connected with it. This was felt in the days of the old, instinctive knowledge. It was said: The innermost kernel, or essence, of a thing is the real or essential being (Wesen) and the prefix ver always means the movement towards something. If, for example, you say, “to have a sudden rapid movement (zucken),” that is a movement. But if you say verzücken, that is the tendency, the movement towards a sudden rapid movement. If you say verwesen (to decay), this means a movement towards Wesen, towards real being, a rising into real being.

Man is not an entirely self-enclosed being. Spiritual beings work and create in him. Spiritual beings are within our physical, etheric and astral bodies. It is only in the ego organization that we are free. These spiritual beings within the physical, etheric, and astral bodies are bound up with what happens in the physical body after death. The question of cremation and decay is closely connected with this. But all these things are bound up with human karma. One can only say this: So far as the individual human being as such is concerned the question is really not of very great importance.

Question: Has a post-mortem examination any influence on the destiny of the dead from a certain point of time after death?

It has no influence at all upon the destiny of the dead.

Most of the questions have been answered in the lectures. But here is still one that has a certain importance.

Question: Are the healing faculties possessed by a physician of a purely personal nature or are they affected by community, that is to say, not only by connections between physician and patient but by community among physicians? Is it conceivable that the individual physician could acquire, through such community, powers that cannot be his if he works all by himself? Does not this happen, for example, in the communities of priests?

This is certainly the case, as it is with all communities of human beings. Forces can flow to an individual from every community of human beings, only the community must be real—it must be felt, experienced. What I have described to you and shall do more clearly still tomorrow is of such a nature that it can build a community among you in connection with us here, even if for the present we can only communicate by means of correspondence. It is meant to unite you in such a way that when you are alone, you will feel that forces flow to you not only by way of the intellectual, but also by way of the spirit.

Question: Is there any value in iris diagnosis, graphology, chiromancy?

The ideal would be that you should be able to observe the general state of a human being from a small piece of his finger nail which you cut off. This is quite possible—a very great deal can be learned from this. Equally you can learn a great deal from one hair of a human being. But here you must remember how different, how individual is the hair of each person. Some of you are fair, some of you have black hair. What underlies this? Those of you who are dark have in the blackness of the hair an iron process which is going on in the hair. Blondeness comes from a sulfur process which is particularly strong in those people who have red hair. These things are of the very greatest interest. I have actually known people of whom it could be said that they were really fiery, with their bright red hair. A very strong sulfur process is present here, whereas in black hair there is a comparatively strong iron process. You must remember that this emanates from the whole human organism. A person who has red hair is always producing something that is a highly combustible substance—sulfur—and his hair is permeated with it. The other person who has black hair secretes iron—a substance that is not combustible but of a different character. This reveals a deep-seated difference between the two people in their whole organization. In individual cases, much can be learned about the whole human being from the kind of hair he has.

If this is so, why should it not be possible to learn about a person from the constitution of his iris? But you must remember that a very high form of knowledge is required for these things, not the nonsensical knowledge which the diagnosticians possess about the iris. That, of course, is dilettantism. The way to real knowledge of these things which rest on true foundations comes only at the end, just as the way to astrology comes only at the last stages of spiritual knowledge. Before that stage has been reached, astrology is terrible dilettantism. The same applies to chiromancy and graphology.

For graphology, genuine inspiration is necessary. The way a human being writes is entirely individual. At the very most there are indications, but they are quite crude. Inspiration is necessary before anything about a human being can be deduced by graphology. The strange thing about graphology is that from the handwriting of a person we can more or less get at the condition he was in seven years previously. Anyone, therefore, who wants to know something about a person as he is now, will have to take a circuitous path; he gets at the inner conditions which were there seven years previously and then, if he has the necessary vision, from what he perceives of seven years ago, he can arrive at a more fundamental knowledge than would otherwise be possible. So, you see, something can actually be accomplished.

As it is with the hair and the iris, so it is with chiromancy. For that you must have inspiration—not the superficial principles that are customarily given. A very special talent which someone or other may possess is necessary in order to be able to get to the bottom of the lines in the hand. The lines are, it is true, closely connected with the development of a human being. You need only compare your own hands and look at the lines in the left hand and in the right. Even in ordinary life there is a difference, for one person writes with his right hand, another with his left. With inspiration we can read the karma of a person from the lines in his left hand. In the right hand one usually sees the personal capacities and industriousness which a person has acquired during this life. His destiny has fashioned this earth life and his capacities lead him on into the future. None of these things is without foundation, but it is exceedingly dangerous to represent them in public because here we come to a region where seriousness and charlatanism border very closely upon each other.

At the end of the lecture yesterday, I said that out of the very nature of the world processes, medicine must be bound up with deep-seated morality of the soul. For I told you that real, true knowledge of a medicament to a certain extent deprives the knower himself of the power of this medicament; there is something in the knowledge of the medicament which excludes from the knower the possibility of being healed by its means. Naturally, the purely chemical working is not excluded, but that is not real knowledge. Just think of the following—the muscular system of man is understood through imagination, as I said yesterday. We learn to know what is working in a muscle when we attain to pictorial, imaginative cognition. But if we want to know what has a healing effect in some organ that is of the nature of a muscle, then the therapeutic knowledge must also be imaginative. True knowledge of an inner organ is of the nature of inspiration; that is the real knowledge; it is not chemical knowledge. If you really know that some medicament works upon the muscular system in a certain way, then you have this knowledge through imagination. Yes, but imaginative knowing is not like the knowing which we usually visualize today. The latter kind of knowing does not go very deeply into the human being. It really exists only in the head, whereas imaginative knowing simultaneously takes hold of the muscular system. Therapeutic knowledge that is also imaginative is of such a nature that you actually feel this knowledge in your muscles. What matters is that you shall take these things in real earnestness.

In order that you may fully understand, I want to say something paradoxical on this subject, but the paradox here happens to be the truth. My Philosophy of Spiritual Activity has been little understood because people have not known how to read it. They have read it just as they would read any other book. But the Philosophy of Spiritual Activity is not the same as other books. It weaves in thoughts, but in thoughts that are truly experienced. Abstract, logical thoughts such as are current in science today are experienced in the brain. The thoughts to which I have given expression in my Philosophy of Spiritual Activity—and here comes the paradox—are experienced by one's whole being, in the bony system. And let me say something still stranger. It has happened—only people have not noticed it because they did not connect the two things—it has happened that when people have really understood this book that often in the course of reading, and especially when they have finished the book, they have more than once dreamed of skeletons. This is connected in the moral sphere, with the position of the Philosophy of Spiritual Activity in regard to the freedom of the world.

Freedom, or spiritual activity, consists in this: that from out the bones the muscles are moved in the external world. The unfree person follows his impulses and instincts; the free person directs himself in accordance with the demands and exigencies of the world which he must first love. He must acquire a relationship to the world. This expresses itself in the imagination of the bony system. Inwardly, it is the bony system that experiences the thoughts when they are truly experienced. They are experienced with the whole being, with the whole of the earthy man. Thoughts, then, that are truly experienced, are experienced with the bony system. There have been people who wanted to paint pictures after reading my books and they have shown me all kinds of things. They have wanted to bring the thoughts in the Philosophy of Spiritual Activity into the form of pictures. If one really wants to paint what it contains, one would have to produce dramatic scenes, performed by human skeletons. Free spiritual activity is something in which we must get rid of everything that is purely instinctive; similarly, what a person experiences when he has the thoughts of free spiritual activity is something in which he must unburden himself of his flesh and blood; he must become a skeleton, he must become of the earth. The thoughts must become earthy in the true sense. This means that one must free oneself by dint of hard work.

I mention this in order that you may realize that even ordinary thoughts generate something that lays hold of the whole being of man.

If we pass on from thoughts to imagination, we experience imagination in the muscular system. Inspiration is experienced when we experience our own inner organs. When it is a matter of inspirations, however, we must not forget the saying: Naturalia non sunt turpia (the natural is not despicable). For under certain circumstances, the most wonderful inspirations are experienced with the kidneys or with other organs in the lower part of the body.

Higher knowledge, therefore, is something that involves the whole being of man, and those who have no knowledge of imaginations and inspirations do not know that the activity of imagination is a labor that is quite like physical labor because it puts a strain on the very muscles. Real imagination is like actual physical labor. There is a relationship between physical labor and imagination. If I may be allowed to say something personal, I have always found that imagination was helped a great deal by the fact that when I was a boy, I used to hack wood, dig potatoes, work with a spade, sow seed, and such things. I do not want to blow my own trumpet by saying this, but to have done these things did help to exert the muscles and so made imagination easier. If you have exerted the muscles in youth, imagination will be easier for you in later life. But remember this: movements that do not involve exertion, that are not real labor, are of no use, play is of no use at all for imagination. I am not saying anything against play in itself, for you need only read what I say about educational subjects to find that I have nothing whatever against play. What imagination does is to bring the resting muscle—for this must naturally take place while the muscle is at rest—to bring the resting muscle to an experience that is similar to actual physical labor.

If you embark on the medical path in association with us here, you will learn about these strange things and you will realize that the knowledge of these therapeutic matters takes hold of your muscular system; and this will be of significance in your own karma.

Let us take a specific case. I will construct quite an idealistic one—the true therapy of smallpox. Real smallpox calls up a very strong inspiration, with intuition as well. And the knowledge that comes to you here, when you are real therapists in this domain, works much more strongly upon you—when it is real knowledge—does a vaccination; in a different sense it works much more strongly, and in studying the therapy of smallpox as a physician you will bring about a kind of healing in yourself in advance, prophylactically, and will therefore be able, when you understand the connection, to go among smallpox patients without fear, and full of love.

Of course all these things have their other side too. As I have said, if the knowledge of a medicament is a true imaginative or inspired knowledge, then the healing forces are there; it need not even be one's own imagination, it may be that of someone else. In itself it has healing forces. Even to have the idea of a medicament has an effect, and it works. But it works only so long as you are without fear. Fear is the opposite pole to love. If you go into a sick room with fear, none of your therapeutic measures will help. If you can go into a sick room with love, without thought of yourself, if you can direct the whole of your soul to those whom you have to heal, if you can live in love, in your imaginative and inspired knowledge, then you will be able to place yourselves within the process of healing not as a knower who is a bearer of fear, but as a knower who is a bearer of love.

Thus medicine is impelled into the realm of the moral not only from without but also from within. This is true to a high degree in the sphere of medicine, as it is true in all spheres of spiritual knowledge. Courage must be developed. I have told you that courage is all around us. Air is an illusion; it is courage that is everywhere around us. If we are really to live in the world in which we breathe, we need courage. If we are timid or cowardly, if we do not live together with the world but exclude ourselves from it, we breathe only in semblance. What is above all things for medicine is courage, the courage to heal. It is indeed so: if you confront an illness with the courage to heal, this is the right orientation which in ninety percent of cases leads you right. These moral qualities are most intimately connected with the process of healing.

Thus it should be as I have said: A first course for medical students should consist in creating a basis through knowledge of nature and of the being of man, knowledge of the cosmos as well as of man. Then, in a second course, there would come the esoteric deepening, the deepening of esoteric knowledge of the working of the healing forces, so that medicine would be regarded as I described in the fourth lecture and will speak of again tomorrow. A final course would aim at bringing therapy into connection with the development of the true moral faculties of the physician. If such a final course were able to produce these moral qualifications, then diseases would become, for the physician, the opposite of what they are for the patients; they would become something that he loves—not, of course, in order to be enhanced and cultivated so that the patient may remain ill as long as possible—but loved because illness only acquires its meaning when it is healed. What does this mean?

To be healthy means to have the so-called 'normal' qualities of soul and spirit within one; to be ill, to have some illness, however, also means that one is being influenced by some spiritual quality. I know, of course, that learned men of the modern age will say, on hearing this: "Ah, now comes the old doctrine of being possessed." Yes, but it is really a question whether the old doctrine of being possessed is worse than the new. Which is worse—to be possessed by spirits or by bacilli? It is a matter there of examining the relative values. Modern physicians with their theories acknowledge the fact of such "possession"—only their mentality is more suited to preach a materialistic kind of possession.

The truth is that when a person has an illness, he has a spiritual quality within him which, in the ordinary course of his life, is not present. Yet it is a spiritual quality. Here again I must voice a paradox. I am going to speak now of a reality in connection with the Zodiac: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. Now there is a colossal difference between these upper seven constellations and the five lower constellations. If you can reach to imagination, you get a picture of a male being in the cosmos for these seven upper constellations, and the picture of a female being for the five lower constellations. So that in imaginative vision, male-female in an enclosed serpent form is spread over the Zodiac.

Nobody can have this imagination without going through the following experience. Think of the illness of smallpox which reveals itself in physical symptoms. But suppose you were able to do the following: picture to yourselves a person suffering from smallpox who in his astral body and ego organization had the power today to draw out the whole illness and to experience it only in the astral body and in the ego, so that in that moment his physical and etheric bodies would be well. Suppose such a thing were hypothetically possible. What I have said cannot actually happen, but if you want to have this imagination you must do the same thing as I have described as a hypothetical case, without your physical body and etheric body having smallpox. In the astral body and ego organization, free from the physical and etheric bodies, you must experience the illness of smallpox. In other words: you must experience, spiritually, a spiritual correlate of physical illness. The illness of smallpox is the physical image of the condition in which ego organization and astral body are when they have such an imagination. You will realize now that in smallpox there is proceeding, but in this case from the human being himself, the same influence out of which, in spiritual knowledge, the heavenly imagination comes.

You see, my dear friends, how closely illness is related to the spiritual life—not to the physical body; illness is closely related to the spiritual life. Illness is the physical imagination of the spiritual life and because the physical imagination is in the wrong, because it ought not to imitate certain spiritual processes—therefore that which in the spiritual world may be something very sublime, is, under certain circumstances, illness in the physical organization.

In trying to understand the nature of illness we must say to ourselves: Were it not possible for certain spiritual beings to be brought down into a realm where they do not rightly belong, then these beings would not be present even in the spiritual world. The close relationship of true spiritual knowledge with illness is clear from this. When we have spiritual knowledge we have knowledge of illness. If one has a heavenly imagination such as that of which I spoke, one knows what smallpox is, because it is only the physical projection of what is experienced spiritually. And so it is, really, with all knowledge of illness. We can say: If heaven, or indeed hell, take too strong a hold of the human being, he becomes ill; if they only take hold of his soul or his spirit, he becomes wiser, or cleverer, or a seer.

These are things which you must inwardly digest, my dear friends, and then you will realize what the task of Anthroposophy is in connection with medicine, for Anthroposophy reveals the true, divine archetypes of the illnesses which are their demonic counterparts. But this can lead you more and more deeply to the recognition that what is necessary today as a reform of medical study is to be sought in the domain of Anthroposophy.

Yesterday I gave you a description of the starry sky nearest to us. If you think back to this description, you will have to say to yourselves above all: if we draw such a picture of the starry heavens from spiritual knowledge, it looks quite different from what is otherwise said in this field today. Yesterday, precisely in order to make this emerge clearly, I spoke in the way I have just done. I had to speak in a way that must seem absurd, perhaps even ridiculous, to anyone who acquires knowledge about these subjects today through contemporary education. And yet, the fact of the matter is that a kind of healing of our sick spiritual life can only take place if this total change of perspective — especially of such things as we discussed yesterday — can take place.

And one would like to say: Wherever thinking takes place today, but thinking takes place in such a way that it runs into the old, conventional ideas, one sees on the one hand how thinking everywhere points to this new kind of spiritual knowledge. But one also sees how people are not able to keep up with such spiritual insight, and how they therefore actually remain at a loss everywhere and - which is perhaps the worst thing in the present moment of history - are not aware of their helplessness, indeed do not want to be aware of it.

Let us imagine how what I described yesterday from a completely different point of view is described today. Yesterday I spoke about the moon, Saturn, Jupiter and so on, and I presented the individualities, the spiritual individualities that can be associated with these words. I showed you, as it were, our planetary system as a gathering of spiritual beings that work out of different impulses, but in such a way that these impulses also have something to do with earthly events. We saw living beings appearing in the universe with a certain character. We could speak of living beings in Saturn, the Moon and so on. But the whole way of speaking differs from what is said about such things today. There is the assumption – I repeat it again – of a primeval nebula that existed once, which was in a rotating, circling motion and from which the individual planets split off, which today one looks at with complete indifference as more or less luminous physical bodies that rush along in space.

This view that the heavenly bodies are such indifferent bodies, to which nothing else can be applied than physics, especially mathematics, to calculate their orbits, to possibly explore whether the substances found on Earth are also present there, this indifferent view of the heavenly bodies, is something that has actually only become common among mankind in the last three to four centuries. And it has become customary in a very definite way. Today things are just not understood. Because man has lost the possibility of looking into the spiritual, or, as it was only the case in the later Middle Ages, at least to have a presentiment of it, it has also become possible to completely lose the spiritual. Then the physical concepts that arose on earth, the mathematical and computational concepts, were regarded as something certain, and now that was revealed out there in the celestial space was also calculated. A certain assumption was made here – I must already present these theoretical considerations today – we have learned how to calculate something on earth, how to do physical science on earth, and have now extended this calculation on earth, this physical science, to the whole of the heavens and believed that the calculation results that apply on earth also apply to the heavens.

On earth, we speak of time, of matter, of motion; for physicists, one could say, of mass, also of speed and so on: all concepts that have been gained on earth. Since the time of Newton, these have also been extended to the heavens. And the whole conception that one has of what is going on in the world is nothing more than a mathematical result obtained on earth and then projected into the heavens. The whole of Kant-Laplace's theory is indeed an absurdity the moment one realizes that it is valid only on the assumption that the same laws of calculation apply out there in space as on earth, that the concepts of space, time and so on are just as applicable out there as on earth.

But now there is a strange fact, a fact that is causing people a lot of headaches today. We live in a very strange time, which is announced by manifold symptoms. In all popular gatherings held by monists and other bundlers, people are presented with the fact that the stars shine out there through the known processes. The whole beautiful doctrine of spiral nebulae and so on, as presented to the outer eye, is presented to a believing audience by popularizing speakers and writers. And today's man has his education from these popular speakers and popular writers. But this education is actually, basically, only the result of what physicists and other so-called learned people thought and devised decades ago. In such popular gatherings, everything that was considered important by experts decades ago is reheated. But today the experts are being shaken up by something completely different. That which is shaking them up is, for example, the so-called theory of relativity.

This theory of relativity, Einstein's theory of relativity, is what concerns the thinking physicists today. Now, the details of this theory of relativity can be discussed, as I have already done here and there; but today we are not concerned with its inner validity, but with the fact that it exists and that physicists are talking about it. Of course there are physicists who are opposed to it, but there are many physicists who simply talk about the theory of relativity. But what does that mean?

Yes, it means that this theory of relativity destroys all the concepts on which our view of the movements and nature of celestial bodies in space is based. For decades, what is written in astronomy books today, what is still presented to a lay audience in popular lectures and books, has been valid; it has been valid. But physicists are working to dismantle and destroy the most popular concepts – time, movement, space – and declaring: none of it is as we thought it was. — You see, at least for physicists today it is already something of a matter of conscience to say, for example: I point my telescope at a distant star. But I have calculated that it takes so much time for the light from that star to reach the Earth. So when I look through my telescope, the light that enters my telescope has taken so many light-years. The light that enters the telescope must therefore have started out up there so many light-years ago. The star is no longer there, it is no longer there at all. I get the beam of light into my telescope, but what is in the extension of the telescope is not the star at all. And if I look at a star next to it, from which the light now takes much fewer light-years, it still arrives at the same time. I turn my telescope: the star comes to a point of light that was perhaps there so-and-so many years ago. Now I turn my telescope again: a star falls into my telescope that is not there at all, but was there a completely different number of years ago. And so I form views of my starry sky! Everything is there from the time when it was there, but actually it is not there at all. Actually nothing is there: everything is thrown over and under.

This is exactly how it is with space. We perceive a distant sound somewhere. When we approach it, it appears to us at a different 'pitch' than when we move away from it. Space becomes decisive for the way we perceive things. And of course that makes people scratch their heads. Time, which plays a role in all calculations, has suddenly become something quite uncertain, something merely relative. And of all that is so popularly drawn out into space, the modern physicist – and he is aware of this – can only say: There is something that was once there, is still there, will once be there. Well, there is something there. And that something that is there causes its light emissions to coincide with the crosshairs of my telescope at a certain point in time. — That is the only wisdom that remains, the coincidence of two events. So, what once happened somewhere, sometime, coincides with what is happening today in the crosshairs of my telescope. Only of such coincidences can one speak – says today's physicist – it is all relative; the concepts from which the world building has been theoretically constructed are actually of a merely relative, not at all absolute value. That is why physicists today are talking about a radical revolution in all the concepts of physics. And if you went straight from a popular lecture for laypeople to a lecture by a relativity theorist today, you would find that the popularizer is handing down to people something that is built on the ideas that the experts say: “It's all melted like snow in the sun!”

You see, we cannot just say that a physical world view has been built up out of certain concepts over the past three to four hundred years; rather, we have to say that today there are already enough people who have dissolved these concepts out of these concepts, who have destroyed them. After all, this world view, which is considered certain, no longer exists for a large number of thinkers. So the matter is not quite so simple that what is said from a completely new point of view may be ridiculed. Because what is said from the other point of view melts away in the present like snow in the sun. It is actually no longer there for those who understand something of the matter, or at least want to understand something. So that one actually stands before the fact that people say: What is described here from the point of view of spiritual science is absurd because it does not agree with what we consider to be right. But if they now take the relativity point of view, then these people must say: That is absurd, what we have considered to be right! That is how things stand today. But actually the majority of humanity is asleep, watching as if asleep as these things unfold and letting them happen. But it is important to realize that the worldview that has celebrated such great triumphs as such is actually in ruins today.

The facts of the spiritual world will only become clear to a wider public when people at least begin to loosen the pointy cap they sleep under. So, one does not just have the option of thinking that what speaks out of such a tone as I did yesterday is absurd in the face of today's science, because this science is, for example, quite negative in its theory of relativity; it actually says everywhere what is, and humanity will have to steer towards an understanding of that which is.

These things should be explained by such representations, as I tried to give them yesterday with regard to individual stars in our planetary system. But what do we see there? We see that, to a certain extent, it is precisely following the course of world development. What would an old-fashioned physicist, not a newcomer to physics (because most newcomers are relativists), what would an old-fashioned physicist say if he heard something as outrageous as what I said yesterday? If he did not immediately say that it is all crazy and twisted, and that is perhaps what he would say at first, he would still claim: That contradicts the firm foundations of science. But what are the firm foundations of science? They are the concepts of space, time and so on that have been gained on earth. Now the relativity theorists are destroying these concepts for the universe, declaring them invalid.

Anthroposophy, however, takes a practical approach: it disregards earthly concepts when talking about the moon and Saturn and Jupiter and so on. It no longer speaks in earthly terms, but attempts – however difficult it may be – to characterize Venus and Mars in a way that is no longer possible with earthly concepts. And so, in order to penetrate into the cosmos, we must be willing to lose our earthly concepts. I wanted to show you how the cosmos fits into contemporary spiritual life and how things stand in contemporary spiritual life. There is only a relationship with earthly concepts when one reaches out into the cosmos. Just imagine, when we go to the moon, as I characterized it yesterday, to those entities that are anchored in the moon as in a world fortress and actually live behind the surface of the moon - where they, if may I put it, their world business, when we come to these entities, which can only be approached with a clairvoyantly sharpened gaze, we find that these entities work in secret. Because what is inside the moon does not go out into the world, and everything that comes from the moon is reflected out of the world. Just as the moon does not absorb sunlight but reflects it, so it also reflects everything else that happens in the universe. Everything that happens in the universe is reflected back by the moon as if by a mirror. Processes take place within it that remain hidden.

But I have told you: the spiritual beings who are entrenched in this lunar fortress, as in the universe, and who conduct their world business in there, were once on earth before the moon split off from the earth. They were the first great teachers of human souls on earth. And the great ancient wisdom that is spoken of is basically the heritage of these lunar beings, who now live in secret within the moon. They have withdrawn themselves.

When one speaks in this way about the universe, moral concepts enter into the ideas that one develops. One forgets the physical concepts of the earth; moral concepts enter into the description. We ask ourselves: Why have these lunar entities withdrawn, why do they work in secret? Yes, when they were still on earth, they did indeed suggest an enormous wisdom to people. If they had remained on earth, they would have continued to suggest this wisdom to people, but people would never have been able to enter the age of freedom.

These entities had, so to speak, made the wonderful decision to withdraw from Earth, to retreat to a secluded place in the universe, far from human existence, in order to carry out their world business there, so that people would no longer be influenced by them, so that people could all absorb the impulses of the universe and become free beings. These entities have chosen a new dwelling place in the universe to gradually make freedom possible for people.

Yes, that speaks differently than is spoken of by the physicist, who, if he heard that the moon had split off from the earth, would simply calculate the speed at which it happened, the forces by which it happened, and would only ever have the earthly forces and the earthly speeds in mind. They are completely disregarded when we speak of the moon as I did yesterday. But if we leave aside the physical, what remains are such resolutions, such great cosmic-moral impulses. The important thing is that we move from physical verbiage, which applies to the physical conditions of the earth, to a discourse in moral ideas about the universe.

The important thing is that one does not merely put forward theories that are to be believed, but that there is a moral world order. This has completely confused the human soul in the last three to four centuries, that one has said: One can know some things about the earth, and, based on what is known on earth, calculate the universe and construct theories such as the Kant-Laplace theory, but with regard to the moral and divine order of the world, one must believe. This has greatly confused people, because the insight has been completely lost that one must speak in earthly terms about the earth, but that one must begin to speak cosmically the moment one rises up to the universe. There, physical speech gradually gives way to moral speech. What is otherwise at most imagined is practically carried out.

If you find a description of the sun by a physicist today, it is some kind of gas ball steaming out there, and its eruptions are described like terrestrial eruptions. Everything is projected onto this cosmic body in the same way as what happens on earth, and with the same calculations that we have acquired here, we then calculate how a ray of light passes the sun or the like. But the calculations we use here on Earth no longer apply when we go out into space. And just as the strength of light decreases with distance in a square, the laws no longer apply in outer space. We are only related to the universe in our morality. By rising above the physical as human to the moral, we here on earth become similar to what works in outer space as realized morality.

Thus we must say: in the ultimate sense, Anthroposophy is a science. It actually implements what arises as a demand. It no longer speaks in earthly concepts, except for the moral ones, which, however, are already supermundane on earth. It speaks in such moral concepts when it soars to the universe. This must be taken into account. And from this point of view, the concepts that we need to understand on earth must be gained, which cannot be understood just now.

You see, the beings that are anchored in the moon, I said, only work as if in a fortress. There they do their world business. For everything that the moon gives to the world, that the earth gives, is reflected and mirrored. But this is a state that has only just occurred in the course of evolution in the cosmic becoming. It used to be different. And into the, I would like to say, soft, slimy form that the earth itself and all beings once had, these beings worked when they still walked on earth. And it is in connection with these effects that the spinal cord column develops in both humans and animals. So that the spinal cord column in humans and in animals is an inheritance from very ancient times, when the moon beings were still connected with earthly existence. This can no longer arise today. The spinal column is an inheritance; it can no longer arise today.

But with regard to the four-footed animals, these entities made the spine so strong that it remains horizontal. In the case of humans, they made it so that it could become vertical, and the human being could then become free through the vertical spine for the universe and its influences at the moment when these lunar beings retreated to the lunar fortress.

And so we will gradually come to explaining the earthly from the universe, and to judging spiritual forces and impulses in the right way in earthly existence as well. It is the case that human minds have been invaded by ideas that have only emerged in the last three or four hundred years. And all of them under the influence of the view that the only thing one can apply to the whole universe to explain it is what one has gained from physical events and from the physical things of the earth. One has made the whole universe into a physical image of the earth. Now, however, people have realized: Something coincides with my crosshairs, but that was there once! The whole story does not apply in this way. And if one takes into account stars that are far enough away, today's physicist can say: What I record as a map is not there at all. I draw two stars next to each other: one of them was there, say, a thousand years ago, the other was there six hundred years ago. No, the stars were never there, side by side, as I see them in my crosshairs, coinciding as the rays of light.

So it all melts away, it is not really like that at all. With these concepts, you do not get what is out there. You calculate, calculate, calculate. It is just as if the spider weaves its web and then imagines that this web weaves through the whole world.

The reason for this is that these laws, according to which one calculates, no longer apply out there, but at most one can use the morality that is within us to get concepts of what is out there. Out there in the starry sky, things happen morally, sometimes also immorally, ahrimanically, luciferically, and so on. But when I take morality as a generic term, things happen morally, not physically. But this is something that must be rediscovered, because the other has become so firmly entrenched in people's minds over the last two or three centuries that even doubts such as those of the relativity theorists — for their negations have a great deal to be said for them — cannot dislodge it from people's minds. It is also understandable, because if even this last chimera, the time-space calculation that they perform, if even this still disappears from their minds for the starry sky, then there is nothing left in these minds, and people do like to retain something in them. For something else will only be able to be in it if one rises to the possibility of looking at the starry sky as we did yesterday.

Now we must realize that all this points to the fact that it is necessary for people of the present time to form clear ideas about what has actually happened in the last three to four centuries, and what has found its preliminary expression in the greatest of all wars that have ever taken place on earth, and in the chaotic conditions that will become even more chaotic in the near future. What is required of humanity is to really come to terms with these issues. And in this respect it is interesting to take a look beyond the Earth with its present level of intellectual development.

Within the civilization in which the Westerner with his American followers live, everything that has been developed in the last three to four centuries under the influence of a phenomenally magnificent technology and a magnificent world traffic - which is only now breaking down - is considered so solid that, of course, anyone who does not adopt the same concepts is a fool. Now it is true that the Orient is in a state of decadence, but one must also say: What one has to express again today from the sources of our own anthroposophical research, as I did yesterday, was, albeit in a completely different way, once in ancient times, still oriental wisdom.

We cannot accept this oriental wisdom in its old form today, as I have often discussed. We have to regain it from the Western mind, from the Western soul. But it was once, I would like to say, the custom to speak about the stars in the way that I began to speak about them yesterday, based on the old clairvoyance, on this dream-like old clairvoyance. Only that has been completely lost to humanity, and European humanity today considers all of this to be absurd, which was once considered the highest human wisdom.

Now, as I said, although this was once a great and original wisdom in the Orient too, today people there are in a state of decadence. But in a certain sense, at least externally and traditionally, something of such a way of looking at the universe has been preserved in the Orient, I would even say a soulful way of looking at the universe. And the technical culture of Europe impresses the Orientals very little. These souls, who today in the Orient lovingly engage with the ancient wisdom, fundamentally disdain what has developed in Europe as a mechanical culture and civilization. They study what concerns the human soul from their ancient scriptures. In this way, some inwardly experience an, albeit decadent, enlightenment, so that something of the soul's view of the world still lives in the Orient. And it is not unnecessary to also look at the way in which these people, who still have some kind of reflection of an ancient culture, look at the European-American intellectual scene. Even if it is only for the sake of comparison, it is still interesting.

A remarkable book has been published by a certain Rãmanãthan, an Indian from Ceylon, entitled “The Culture of the Soul among the Western Nations” [the title was written on the board]. This Rãmanãthan speaks in a remarkable way. He obviously belongs to those people over there in the Orient who, within Indian civilization, have said to themselves: These Europeans also have very strange scriptures, for example the New Testament. Now these people, to whom Rãmanãthan also belongs, have studied the New Testament - but of course in the way that the soul of these people can study the New Testament - and have absorbed this New Testament, the work of Christ Jesus, through the New Testament according to the state of their soul. And there are already people over there – as this book by Rãmanãthan shows – who now speak of the Christ Jesus and the New Testament from the remnants of an ancient culture. They have formed very specific ideas about the Christ Jesus.

And now this man writes a lot about these ideas of Christ Jesus, and of course he addresses the book - he wrote it in English - to the Europeans. He addresses the book, which is written by the Indian spirit about Jesus in the Gospels, to the Europeans, and he says something very strange to the Europeans. He says to them: it is quite extraordinary that they know nothing at all about the Christ Jesus. There are great things in the Gospels about Christ Jesus, but the Europeans and Americans know nothing about it, really know nothing about it! And he gives the Europeans and the Americans a strange piece of advice. He says to them: “Why don't you have teachers of the New Testament come from India, they will be able to tell you how it actually is with Christ Jesus.

So these people in Asia, who are dealing with European progress today and who then read the New Testament, tell these Europeans: If you want to learn something about the Christ Jesus, then you must have teachers come to you from us, because all the teachers who speak to you understand nothing about it, it is all misunderstood! —And he explains this in detail. He says: In Europe, at a certain time, a certain understanding of words took the place of an understanding of spiritual essence. The Europeans cling to a certain understanding of words with regard to all things. They do not carry a spiritual understanding in their heads, but the words they learn from their individual populations rise up into their heads, and then they think in words.

It is a remarkable way in which these Indians, despite their decadence, still come to this insight, because so far the story is quite striking. Even in physics and mathematics, thought is done in words today, not in things. In this respect, people today are quite strange. If someone wants to be very clever, then he quickly quotes: “For just where concepts are missing, a word comes at the right time.” But today it happens mostly out of the urge that the person in question has run out of all concepts: then the Goethean saying quickly comes to mind. But then he does not notice that. He does not realize that he is quite bitter in this vice at the moment when he criticizes it.

So this Indian says to the Europeans: You have only a word-understanding of all things, and you have extended this word-understanding over the New Testament, and thereby you have killed the Christ for four centuries. He no longer lives among you, he has been dead for four centuries. Get teachers from India so that he can be awakened again.

He says: For three to four centuries, the Europeans have known nothing at all about Christ. They cannot know anything because they do not have the concepts and ideas through which one can know something about Christ. — The Indian says to the Europeans: You need a renaissance of Christ Jesus. You have to rediscover the Christ, or someone else has to discover him for you, so that you have him again! - So says the Indian, after he has come to read the Gospel. He realizes that strange things have happened in Europe in the last three to four centuries. And then he says: If the Europeans themselves want to find out which Christ lives in the New Testament, they would have to go back a long way. Because this lack of understanding of Christ has been slowly prepared, and actually the Europeans would have to go back to Gnosticism if they still wanted to learn something from their own scriptures about the Christ.

A strange phenomenon! There is an Indian, who is only representative of many, who reads the New Testament and says to the Europeans: There is nothing that helps you more than going back to the Gnostics.

But the Europeans only have the Gnostics in the counter-writings. The Europeans know nothing of the Gnostics. It is a strange fact: the writings of the Gnostics have all been destroyed, only the polemics of the Christian church fathers against the Gnostics have survived, with the exception of the 'Pistis Sophia' and a few others, but these cannot be understood as they are, any more than the Gospels themselves can be understood. '

But now, if you are not a Gnostic but rediscover the Christ through modern spiritual science, the theologians come along and say: There the Gnosis is being warmed up again - the Gnosis, which they do not know, however, because they cannot know it from any external things. But 'warming up Gnosticism' is what it is, and that must not be done, because it distorts Christianity. This is also a divergence between East and West. Those who study the New Testament in the East find that one must go back to the first centuries. When theologians of the present day are confronted with something that appears as the description of Christ in today's anthroposophy, and which, to them, sounds like an unknown gnosis, they say: He wants to revive gnosis, that must not be allowed, it distorts Christianity.

Yes, the judgment of the Indian is quite remarkable. This Rãmanãthan actually says: What the Europeans now call their Christianity is falsified. The Europeans say: The Rãmanãthan falsifies our Christianity. But the Rãmanãthan comes quite close to the right view, albeit with his decadent view. The right thing is always a falsification of the wrong. It is only important to call these things by their right name. The right thing is always a falsification of the wrong, because if one did not falsify the wrong, one would not arrive at the right.

But that is the way things are today. Just think of the abyss you are looking into when you take this example from Rammanathan. For example, someone might say: Read the Gospels impartially. — It is difficult for a European today to read them impartially, after having been presented with the mistreated translations for centuries and having been educated in certain ideas. It is difficult to read them impartially. But if someone reads them impartially, even from his point of view, then he discovers a spiritual Christ in the Gospels. For that is what Ramanathan discovered in the Gospels, even if he cannot yet see it in the anthroposophical sense. But Europeans should still take note of this advice from the Ceylonese Indian: Let preachers of the Christ come to you from India, for you have none.

In these matters, one must have the courage today to look into the development that has taken place over the last three to four centuries, and only through this courage is it possible to truly emerge from the immense chaos into which humanity has gradually plunged. This tendency towards ambiguity clouds all concepts and ultimately also causes social chaos. For that which takes place between people does take place after all out of their souls, and there is already a connection between the highest truths and the destruction of external economic conditions. And so one must again be willing to lose one's earthly concepts if one wants to penetrate into the cosmos.

In yesterday's lecture I wanted to give you an example of how the cosmos fits into present-day spiritual life and how things stand in present-day spiritual life. A relationship with earthly concepts only exists when one comes out into the cosmos.

Berlin, March 1917—The First World War had run its fearful course for two years and seven months. There might, perhaps, have been a chance during the preceding months that the warring powers would have sought a negotiated settlement, but with the collapse of the Czarist regime in Russia in March and the entry of America into the struggle in April, the die was cast and it was now war to the death—to final victory for one side or the other. And with this the stage was set for the drama of the 20th century.

Rudolf Steiner was in Berlin, when he was not in Switzerland, in Dornach, carving and painting, guiding and inspiring the work on the great building which was, in 1917, nearing completion within sound of the French and German guns to the north. He knew that only a thinking which could go to the roots of the problems which had finally made the war inevitable, could provide the ground on which a socially constructive peace might hope to be built. And he saw that such thinking must reach beyond a one-sidedly spiritual world view or a one-sided materialism and must show how the two worlds—soul-spiritual and sense perceptible—interact and form a whole.

For thirty years Steiner had pursued his spiritual-scientific research into the ways in which the human soul—as thinking, feeling and willing being—penetrates the bodily organism. And, as he said, it was only during the terrible years of war that the results of this research had finally become clear and enabled him to give them conceptual form. It must, therefore, have been with a sense of urgent responsibility that he interrupted the public lecture series which had begun in February to hold the two lectures which appear here for the first time in English translation.

He begins the first lecture by drawing his hearers' attention to the failure of the researchers of soul—the psychologists—to build a bridge to the physical and of the natural scientists to find the bridge to the soul, and he then goes on to show that only a science which can extend the methods of natural science—with its awe-inspiring achievements—into an investigation of soul and spirit can hope to build the bridge which is so urgently needed. And it is only such a science which can show how the human soul, in its totality, penetrates and makes use of the entire human bodily organism as the instrument for will and feeling, as well as for thought.

In the second lecture, Rudolf Steiner links his anthroposophical spiritual-scientific research with the work of those pioneering forerunners among the idealistic German thinkers of the late 18th and early 19th centuries who came to realize that the life of the organism pre-supposes an invisible, persistent body of supersensible forces which unites with, organizes and sustains the physical organism and survives its dissolution. And he goes on to show how the etheric from without, enlivened by the etheric within, gives rise to mental images, to thought representations, and to memory, and when rightly intensified, can lead to genuine imagination, but can also spawn hallucinations when the etheric reaches too deeply into the physical organism. In contrast, he describes how in willed activity, when the soul unfolds an impulse of will, the etheric is partially withdrawn from the organism and the soul works directly through the etheric into the metabolism. When this activity is intensified, intuition becomes possible, but when the etheric is bound by the physical, compulsive actions arise. It is also within the context of these lectures that Rudolf Steiner makes the challenging assertion that spiritual-scientific research reveals no essential difference between the so-called motor and sensory nerves. In this view, all nerves are sensory, serving only to perceive the subtle changes in the breathing organism and the metabolism which are affected by the soul's intervention in feeling and will.

These few indications may suffice to show the fundamental significance of these two lectures in the evolution of a new, and radical anthroposophical anthropology. The insights which they embodied were given written form in the volume which Steiner published the following November, and we owe it to Owen Barfield, the distinguished English essayist and critic, that this later volume—Von Seelenrätseln (Riddles of the Soul)—was made available to English readers some twenty-five years ago.^NoteNum Yet it is only when one takes the highly concentrated presentation contained in the Commentary Note appended to Von Seelenrätseln together with the two earlier lectures that the full magnitude of these research results becomes apparent. One then comes to realize that what one meets in its germinal, seed form in 1917 had already expanded and taken root in two years' time in the later lectures with which Rudolf Steiner laid the foundation for the establishment of the first Waldorf School in Stuttgart in August 1919. The two lectures presented here are therefore an integral part of the wellspring from which Waldorf education flows.

Henry Barnes

• NoteNum. The Case for Anthroposophy. Rudolf Steiner Press, 1970. (Selections from Von Seelenrätseln. Translated, arranged and with an Introduction by Owen Barfield.)

Above all I ask you to consider both talks which I hold today and the day after tomorrow here, as a related whole. Although I will try to put any single talk across for itself, nevertheless, something can only be attained just with reference to the topic by the fact that the one talk lights up the other in a way and both become a whole.

I would like to compare the position of the anthroposophically oriented spiritual science that forms the basis of these talks in certain respect to an uninvited guest in a society. I compare the invited guests to the scientific directions approved presently, which are invited as it were already because people invite these different sciences with their needs, with that which the outer sense-perceptible world gives which life demands. Spiritual science appears even today within the cultural life in such a way, as if one had not just demanded it. However, towards an uninvited guest one becomes politer bit by bit if one notices that he has to bring something that one has lost. One has not known this before, and one notices this then only. This applies to anthroposophy, at least according to the belief of those few people who can become completely engrossed already today in what anthroposophy, actually, intends compared with the big tasks of humanity.

The human beings have possessed that which anthroposophy wants to bring to the culture of the present and the future for millennia in another way and they should gain it again with spiritual science. The human beings have owned this instinctively, from a certain instinctive soul quality, a sentient cognition of the soul and its secrets.

Only someone who is prejudiced to the history of mind can deny that humanity had to lose this instinctive knowledge as it had to lose the medieval view of the universe at a certain point of the historical development after which the earth rests in the centre and the sun and the stars move around it. As this spatial worldview had to be substituted by the heliocentric view, the old instinctive cognition of the everlasting in the soul had to give way to the big progress of natural sciences.

I believe that just that can appreciate the deep meaning of anthroposophy best of all who realises the big progress of scientific cognition for the progress of humanity and does not behave in a amateurish way to it, but recognises the scientific up to a certain degree. But just because humanity grasped the world with scientific methods and created a worldview from it, it is no longer dependent to search the mental instinctively as it used to be.

Scientifically one recognises only properly if one excludes any mental aspect from that field of nature, which one wants to investigate. In former times, the human being observed the natural phenomena, and he felt instinctively how by the natural phenomena something spiritual-mental spoke to him. He did not separate the natural phenomena from the spiritual-mental. Thus, he received something spiritual-mental with the facts and beings of nature at the same time.

The human being would never have reached the complete liberation of his being if he had not ascended to the scientific cognition. Natural sciences force the soul to get stronger forces from itself to enter into the spiritual world in a new way.

However, something very important begins arising against spiritual science straight away if the human being of the present tries to approach what spiritual science asserts. Nobody can understand it better than someone who lives just in spiritual science that presently spiritual science must still face all possible prejudices. What spiritual science wants to investigate is the everlasting in the human soul, the workings of the soul forces beyond birth and death what one summarises with the concept of immortality and of freedom about which every human being wants to know something.

The human being wants to know something about the objects that form the contents of spiritual science. However, at the same time if one speaks about the research methods, about the things that one has to carry out to penetrate into the referred area, one has to expect opposition even reluctance necessarily because one must not expect general understanding.

To the right understanding of spiritual science is an obstacle even today that those who would like to investigate that in the human soul what is behind the usual consciousness that they would prefer finding that with all kinds of unusual soul phenomena to which, actually, spiritual science has to point. That is why spiritual science is often confused with that what indeed can deliver exceptionally interesting, in particular scientific results, with that what gets out all kinds of somnambulistic, mediumistic soul conditions of the unconscious or subconscious life that escapes from the usual consciousness.

This confusion is fateful. but it will still last long because the human being can get by certain circumstances to somnambulistic or mediumistic conditions of consciousness in which the usual sense-perceptible world and the will do not help from which he brings up all kinds of that which people regard as strange and interesting. The strange is always interesting, especially if one can believe that—what is even right in a certain respect—thereby something announces itself that exceeds the usual experience between birth and death.

However, just true spiritual science shows that that which appears by unusual soul conditions, by somnambulism, by mediumship is much less significant to the human being than that which he grasps with his usual senses, and that which he can influence with his usual will. The latter is connected with the human being between birth and death. That, however, what appears by the intimated conditions is contained in a deeper, lower layer of the human nature than even the sense-perceptible world. This comes about because lower organic performances take place by which that what covers itself to the sensory life and the will comes to light. However, this cannot be the full, whole human, but only something that exists beneath the surface of the human, while true spiritual science wants to lead up the human being above the surface of the usual life, above that at which the human being aims in the everyday life and also in the usual science.

Indeed, these unusual conditions have something bewitching; since because the human being gets to conditions that are connected even more with his bodily life than the sensory life, and in particular because such things excite curiosity, he experiences something in such conditions that can make him happy. The attitude towards life that sticks then to the inner organs also works on the observer; he believes that he faces something real that he experiences with a human being whom he himself has changed.

Against it, the spiritual researcher leads to the everlasting that outreaches birth and death. Indeed, he has also to refer to the change of the usual human nature. He has to refer to the fact that one cannot investigate the everlasting with the senses, also not within the usual will sphere while he describes what the human soul has to experience so that it disengages itself from the body, so that it can observe the mental not only with the body but also with the soul. Then he describes conditions, which the human being of the usual consciousness feels as if standing before an abyss. Hence, he seems dreamy, fantastic above all. However, if the spiritual researcher speaks of his research results, he is dependent on leading the soul itself. That is why that which he brings forward has to take another way than if one discusses something scientifically. If one discusses something scientific, one describes first: this is done and that is done, or this is there, that is there, and then one adds his intellectual performance, his mental pictures, and combinations, tries to find out laws of that what is there and so forth. One links that which the soul has to do of its own accord to something that already exists.

The spiritual researcher has almost to reverse this way. This seems so paradoxical at first that someone who cannot come on the thing says, yes, the spiritual researcher states only that the things are in such a way; but he delivers no proofs.—Now, his proofs just consist of the fact that he shows how the soul has first to go through the performances that are purely mental, and then he can approach the spiritual process, the objective. While the usual science has the process first and adds afterwards what the soul does, the spiritual researcher has to do that on his own terms, has to leave the soul alone to its own resources.

Then the soul brings out such abilities with which this and that appears as a spiritual fact to the human being. The most substantial proofs arise while one shows the ways which spiritual research has to take.

In former years I have explained some details of the ways which the soul has to take, so that it really awakes to the beholding consciousness which one can also call spiritual eye, spiritual ear with a Goethean term, so that one beholds the spiritual really. I have explained that the human being evokes that with pure soul exercises in his soul, which the body causes while organising eyes, ears of its own accord, and how then one can figure out the spiritual with such spiritual organs. For details, I refer to my books: How Does One Attain Knowledge of Higher Worlds? and Occult Science.. An Outline. However, I would like to put forth something fundamental only just with reference to the way of spiritual research and would like to say something about how the spiritual researcher gets his facts about which we will still have to speak then.

For that who cannot deal intimately with those soul exercises to find the everlasting in himself and in other beings that comfort stops, admittedly, which one has if one simply puts the human being in unusual, mediumistic, or somnambulistic conditions. When the human being approaches unpreparedly what is demanded in the soul exercises, his interest stops. So that one may say that everybody is interested in the objects, which spiritual research wants to recognise, but less in the methods.

What the spiritual researcher has to do to penetrate into the real spiritual world is not as interesting as the experiences of a somnambulistic person or a medium for the outer observer at first. No, one may already say, as paradoxical as it sounds: that what the soul has to carry out investigating its everlasting spiritual values causes indifference or aversion at first. One will realise at first that the soul exercises are performed maybe first because of curiosity by this or by that, but then one regards them as simple and soon as boring. First, it is fear of the strange—in particular, if the human being notices that he comes to the edge of the spiritual world. The human being gives up penetrating into this world because he has fear of the strange. He does not become aware of this fear; but the unaware fear is not less a fear. Then aversion and hatred assert themselves. These are quite explicable phenomena. Hence, overcoming is necessary. Someone has to experience an own soul drama who really penetrates with his soul into the spiritual world. One may say, if there are still human beings who penetrate at first without further ado, if they are interested in the boring of spiritual exercises, it is because that what is quite boring becomes interesting because of its boringness at last.

With such exercises—while one strengthens the thoughts and gives the feelings and the will another direction than they have in the usual life and the usual science—the soul recognises really how it uses the body to cause the memories of the usual consciousness to live in the usual existence. In principle, I want today to emphasise something that can appear as first with the spiritual researcher, as the way to the inner mental experiment, which can then open the door into the spiritual world. The further course of my discussions will already show that that is more or less justified which I tell there.

If you live with your experience in the present moment or in the present day, you are not at all able to approach the everlasting of your soul. The spiritual researcher notices at first that the soul can perceive independently of the body; that means that the human being is always extremely dependent in his everyday life on a certain present. You always use the body to experience that what you experience. One may say, if you experience something present, that what is in the present round us, you are excluded from your mental experience, as well as you are excluded from the experience of the day if you are in the deep, dreamless sleep. As weird and paradoxical as it sounds, the human being oversleeps the everlasting in his soul in his usual sensory life and will. Sleep extends far into the day life.

How this? It is as follows: somebody who develops the ability of introspection—it has to be developed first, it does not exist in the usual consciousness just like that—realises that he cannot generally bring that into the soul which he has experienced today or yesterday so that he can understand it in the light of the eternal. Our body is always involved in our experiences. Not before an experience has passed for two to three days, it has got such condition in the soul that one recognises its real mental nature. Before, that which grasps this mental is still interspersed in us with the impulses originating from the inner body so that we are unable to grasp any experience in such a way as it lives only in the soul as a soul. Hence, we must renounce to check that which we experience in the present for its mental content. But the peculiar comes to light if now anything bodily is away and the thing is memory only, we can no longer recall the real active interest so directly which the soul has taken in the experience.

We can remember the experience, but we cannot have this experience as a present one. However, without settling down in something that has freed itself from us two to three days ago in such a way that we experience it as vividly as a present event, we cannot at all approach the everlasting. However, someone is mistaken very much if he believes that something that dates back two to three or more days or years and is remembered could be experienced as a present event. It has not only faded, but above all that immediate internal activity which the soul unfolds at a present event, cannot develop if it faces the past event. The soul oversleeps its own activity as regards the past experience. The past experience emerges as a picture. However, that what one experiences in the present does not emerge with it. However, this must be woken. You can develop that which you have to experience there towards any event or experience dating far back if you succeed in doing that.

If you are not a spiritual researcher by chance, you proceed best of all in such a way that you do not consider the memories dating far back, but those of the last two to three days because you reach that most likely what is to be reached. It is the best if you choose such an event, which you have experienced to lead to the everlasting in the soul. The usual experiences do not at all carry out this. Hence, the spiritual researcher is obliged to carry out that what one calls exercises of thinking, of feeling while he concentrates, for example, upon a thought much longer than one does in the usual experience. Thereby you are able to experience something mental already in the beginning, sooner than, otherwise, people experience it. Then you can look back at the events dating back two to three days with the usual memory.

Hence, let us be clear of the matter: after some time the spiritual researcher gets around to look at that what the last two to three days have brought him as experiences to look like at a tableau. This is necessary. What you have experienced there during the last two to three days in which you will feel everywhere if you have practised the necessary introspection how there bodily organs still help. Indeed, the memories of these two to three days can proceed like in a moment if you are used to living in the mental, so that you face a picture of these two to three days. However, during these two to three days it is not in such a way that you have the soul detached from the bodily before yourself, but the bodily experience influences its everywhere. It is only like a quick active memory that is spread about these two to three days.

It becomes different with reference to the event that dates back two to three days. If you have enabled yourself—after you have surveyed the two to three days in such a way as I have described it—to live through this event as a present one, you live in something mental.

You realise that I describe nothing abstract, no figments, but that what the soul carries out with itself to get away at first for a certain time from that what you cannot only experience mentally and to come back to something that can be experienced mentally now. However, you have to strengthen the soul life; so that you can settle in something that dates back two to three days.

Then you know what these two to three days signify in the inner mental experience. Thereby you recognise something that you can recognise only this way. You recognise that that which we go through mentally in the present detaches itself from the body, spiritualises itself and has been really spiritualised only after two to three days.

However, then it rests for the usual consciousness in such darkness that the human being oversleeps it if he has not prepared himself to live in it. If he has prepared himself, he knows that he is now with his creative soul, with that what his soul has not experienced, otherwise: he lives in a purely spiritual-mental experience.

Of course, one can search that for experiences dating back even farther; but then one has to survey everything with his memory that has taken place up to this experience like in a tableau. This is much more difficult of course. Not before one has traced back this one by one and can retain so much strength in the soul to experience that what appears then, one knows by immediate experience: now you have seized in your soul what is only mental what does not at all appear in the usual consciousness. There even memory does not work in such a way that something would appear so vivid that one experiences it mentally. The body is always involved when the memories are brought to light. The retentiveness is bound to the bodily at first, even if one does not owe it to the bodily.

With it, I have shown that by a particular carefully prepared experience the mental in the human being is discovered. If one has discovered the mental, one knows: this mental is in you. One knows: if one has the possibility to approach this same mental again, then it is there. Since one knows that this mental is independent of any sense-perceptible. The sense-perceptible plays a part only until one discovers this fact. Now this mental has become independent of the sense-perceptible, also of the will.

Then you know: what you have grasped there has the quality of duration; it is that what the human being carries through death. This is the everlasting of the human being. Now you know why this everlasting escapes from the usual consciousness because this everyday consciousness experiences that only like the deep sleep what does not develop with the help of the body.

One may say, such a thing is the first level of the life of the mental that gives a direct view of the mental not only conceptually. One faces the beholding consciousness that goes through the gate of death. Then one knows that the human being does not depend with this mental on the present; one knows that this mental has permanence by itself and that it causes that what the human being beholds now.

If now the spiritual researcher describes that which happens with death, he does not describe it out of imagination, but while he continues that which I have explained just now. He knows: the mental, while it gets rid of the bodily, needs two to three days of retrospect, before it enters into its own being. Thus, he gets to know in his soul what the human being experiences mentally at death. The soul still has a two to three days lasting retrospect, a life tableau; this retrospect disappears and the soul enters into the real astral area after two to three days, after it has become free of the bodily experience. In this area lives also the spiritual researcher during these two to three days if he carries out that inner experiment about which I have spoken.

You can find the suitable soul exercises in the cited writings How Does One Attain Knowledge of Higher Worlds? and Occult Science. An Outline. Everybody can carry out these exercises, but that is not necessary. I have stressed over and over again that the spiritual researcher describes only what must be done to find the way to the spiritual-mental world; but it is not necessary that you yourself carry out these exercises if you want to convince yourself of the truth of that what spiritual research brings to light. The spiritual researcher himself has nothing for his everlasting from that what he attains with his exercises, but he has something for his everlasting if he transforms what he beholds into the usual concepts of common sense. The common sense can understand that what he has to say if he transforms what he beholds in the spiritual world into concepts, into mental pictures.

That is why there must be such writings so that everybody can check that what the spiritual researcher says. Indeed, the objections that are made are very often not true. There one possibly says, if a spiritual researcher speaks of the fact that he can really behold into the spiritual world that he can observe the spiritual-mental of another person, then he should show that to us. We bring some persons to him who may know nothing of that what goes forward in the mental-spiritual of these persons, but he should observe these persons with his vision. Then he should do his statements. If these are true, we believe.

I have discussed this objection in my book The Riddles of the Soul. One has raised this objection repeatedly, although spiritual research gives everybody the possibility to investigate and says, this and that can be done; one can convince himself of all that what the spiritual researcher claims. Instead of convincing himself this way, one demands what must destroy any spiritual research. Since that what one should observe with the soul escapes constantly if any compulsion is used if that what it unfolds in forces from its own inside does not arise. One cannot do this with observing outer experiments; everybody can do it only towards himself. However, if he endeavours, he will come to the same to which the spiritual researcher comes. The outer experiment drives the abilities of the spiritual researcher away as life is driven away if one cuts an organism.

As odd as it sounds, it is in such a way. I have shown how the mental can be experienced. Of course, that is only a beginning. Such exercises must be repeated frequently.

One advances further and further, until there is a spiritual area with beings around you as before the sense-perceptible world is spread out. However, this spiritual conception has just special peculiarities. I still want to state some of them. One could believe at first if the spiritual researcher has an experience that it must relate to the human being as any other experience of the outer sense-perceptible world relates to him.

This does not hold true. It becomes apparent that if the spiritual researcher has such an experience he cannot bring it into the usual memory. As well as one has to exceed the usual memory, as I have shown it, for two to three days, one also comes out of memory if you enter into the spiritual world. You cannot incorporate something spiritual in your memory that you have beheld, so that you remember this spiritual experience. You have to elicit it always anew.

You have to understand this properly: if the spiritual researcher succeeds in transforming his experiences into mental pictures, into concepts, he has the concepts as the usual ones are; he can remember them, of course. Nevertheless, this is not the spiritual experience; it is its conceptual image. You can remember this. However, you cannot remember the spiritual experience. Spiritual experiences are facts that exist in the spiritual world. You can behold them, but they do not stick to your memory.

If the spiritual researcher wants to repeat such a spiritual experience once again, then it is not enough that he simply exerts the strength again which he uses, otherwise, for a memory. But he has to induce the same internal soul performances again in himself, he has to carry out the same exactly that he has carried out to come to that experience. The fact that a spiritual experience does not imprint itself in the memory that one can experience it only again with those inner soul performances, is a proof of the fact that that which really lives in spirit has duration, cannot be destroyed by death. It has duration.

Hence, the independence of the mental-spiritual from the bodily is proved by how the spiritual researcher experiences. He would have to be persuaded immediately, that—as his sense perception ceases to be at death—also that would pass away at death which he has of the mental experience if he could remember it. Since also the forces of memory depend on the mortal body. One encounters the immortal only if one is beyond memory.

I would still like to bring in an odd experience that astonishes many people who practise soul exercises. If you carry out something in the everyday life repeatedly, you get a certain practice. You become able to do it better and better. Strangely enough, this is reverse compared with the spiritual experience: if one has a rather lively vision and one would want to get it a second and a third time, it is difficult and more and more difficult, and then one has to make stronger efforts. There is nothing of practice, nothing of habits; one has to exert himself stronger and stronger to get it again. The spiritual experience flees from us as it were if we had it once.

This surprises many people: if anybody has a spiritual experience for the first time, he has many reserve forces in himself that have slept up to now and are woken to the vision. He may possibly have a very lively spiritual experience. If he is not yet sufficiently prepared, and wants immediately to repeat it once again—before, he did it more with his reserve forces, more subconsciously than fully consciously—, then he is no longer able to do it, and he is maybe very unhappy about that because he wants to have the experience. He avoids the effort to get a bigger mental activity to cause this experience again.

Hence, you realise that just the reverse is true of that what is so important to us in the usual life. It cannot at all be talk of the fact that you obtain knowledge to repeat things if it concerns soul experiences. The soul experiences separate themselves more and more from the bodily and show their mental-spiritual characteristic.

Moreover, it is very necessary that you are prepared with your concepts and mental pictures for these spiritual experiences if you want to have them. You get into a certain spiritual vagueness that is not pathological, but is only a mental lack of clarity, which still leads to all kinds of illusions if you have a spiritual experience that you cannot grasp with concepts. You have to attempt everything to improve your comprehension, before you approach the spiritual experience. Exactly the same way as you need a developed eye to perceive colours, you need a mature imaginative power to be able to conceive what faces you spiritually.

The common sense can understand in all details what the spiritual researcher describes if one looks at life if one compares that what the spiritual researcher has to say with that what life presents every day.

You do not need to be a researcher and the researcher himself has only the fruits of his research if he can change his visions into usual comprehensible mental pictures which he informs to himself as he informs them to others. He has also to understand these mental pictures with his common sense. Thus, others can understand them too. The human being can have that which the occultist has from the results of spiritual research, without being himself a spiritual researcher. You need spiritual research only to convince yourself that the things are true.

However, one can argue a number of things against the practical significance of the spiritual-scientific results. While I discuss some spiritual-scientific results just with reference to this fact, I have to emphasise, of course, that this other way of spiritual research is taken into consideration. First, the preparation of the soul has to be done, and then one gets to the fact of the results. The researcher does not say, this is one way or the other, but, if one prepares the soul appropriately, one attains the spiritual facts that present themselves this way or the other.

The proofs are contained in the way of researching. Of course, I cannot put forth all these things in one talk to a T. Hence, it can be very comprehensible if one thinks that the spiritual researcher indicates, indeed, elementarily how the way is, then, however, he gives riddles that have nothing to do with facts. However, that is not true, but if the way is properly continued, one can do spiritual research with the same precision as one applies it in the outer research.

At first, I would like to refer to the statements of those people who approximately say the following repeatedly: why investigating that which is beyond death? Why investigating this everlasting in the human soul? If I die, I realise how the things are, I can quietly wait for this.

Nothing is wronger than this. Spiritual research shows if it meets the souls after death that they live in such surroundings as they have prepared them between birth and death for themselves. Here in the sense-perceptible world we live in the sensory surroundings. After death, we live in that spiritual of which we have become aware between birth and death. That what was not there for us between birth and death does not exist for us as an outside world after death. Our inside world becomes our outside world—this becomes a great law of spiritual knowledge—, as far as we have consciously recognised it not with vision but with that which our common sense has accepted from vision. We have only that as an outside world after death what we have had as an inside world between birth and death.

If we get mental pictures only between birth and death that are associated with the outer sense-perceptible world, then such mental pictures form our surroundings after death. Because I would like to show that spiritual science attains concrete results, I do not want to shy away from pronouncing what many people regard as ridiculous even today, but the things must be pronounced. If we have attained mental pictures of the outer sense-perceptible world only, it is our inside world during the physical life and then it will be our outside world after death. This implicates that those souls, which have not attempted to realise that behind the sense-perceptible world the spiritual world is, are banished into the earthly-sensory sphere after death until they give up the belief that there is no spirit what is much more difficult after death. Hence, the souls that do not acquire this consciousness will be retained in the earth sphere after death. They can be found there by those who have taken the way to them with spiritual research.

What imprints even deeper on the soul is the following: one learns to recognise if one finds these souls that they have a beneficial effect in the earthly sphere only if they work on this earthly sphere with the body. Here in the earthly sphere the body puts us in the right relation to the surroundings. If we remain in the same surroundings after death, we work destroying. Then we are wrongly engaged. The real researcher knows: if the human beings believe here that destructive forces come by themselves and dissolve by themselves without any real reason, then these are the souls of those who have found no spiritual consciousness here and work then destroying into the life on earth.

If one has recognised once that the human being banishes himself to the earth and works destroying on the earthly conditions, then one has gained a concrete relationship of the human being to the spiritual world again. Then it becomes a cosmic duty not to confine himself on that what the outer physical life offers but what one finds out in such a way that the human being is convinced of the fact that he is connected with his everlasting essence with the spiritual world, which is round us as the sense-perceptible world is, save that the usual consciousness does not perceive it. This world is there, and one can perceive it if the consciousness awakes for this spiritual world.

I would still like to add the following: one learns gradually how that what is not accessible to natural sciences, like death, has entered into the area of research. While strictly speaking natural sciences have to do with that only what is advancing development, the spiritual researcher recognises the intervention of the declining development, the intervention of death in the evolution. He gets to know the role of death based on concrete facts.

We take our starting point from an example: we suppose that death has finished any human life by force, for example, by a boulder or by a shot. This is something inexplicable for the human being. If the spiritual researcher looks at this case and advances on and on in knowledge, he learns to recognise that not only this is the case what I have stated just now: in my present life I have my whole life, from birth up to now, save that that which dates back two to three days has already spiritualised itself. If the researcher advances further, and strengthens not only his thoughts with inner exercises but also his emotional life, so that the feelings that appear in the course of life are perceived so that he can compare the spiritual experience to a musical experience, to a tone, a sound, a noise.

If one experiences musically, one must be able to recognise the tone. Continuing such relations one learns to connect an experience that dates back, as I have described it, two to three days with another that maybe dates back seven to nine years. One can feel that consonous what is experienced in time what places itself as something mental beside duration, as I have described it. The human being experiences this musically, spoken comparatively, if he faces his experience this way. Then he can also extend this—regardless of the time between birth and death—not only to that which dates back two to three days or years, but to that what has happened before birth or conception. There he experiences himself as a spiritual-mental being, before he has descended and has united with a physical body. If he advances even further, he gets to a cognition that I want to characterise in the following description, he experiences himself in past lives on earth, and he experiences things, working from past lives on earth. If the human being has really attained the knowledge with which he experiences the mental immediately with which he can know how the mental lives in the duration, then a moment comes which intervenes deeply in life where the human being can say to himself, you have joined to the spiritual-mental. This is a karmic event!

I say much more with it than I can, actually, say. One does not need to become indifferent towards the remaining life. On the contrary, one can feel everything much subtler that can raise the human being above the usual life to the highest bliss. One can experience what ruins us deeply; one can participate in any destiny. The moment can still arrive that you say to yourself, stronger than any other stroke of fate works that in which the knowledge comes to life for us in such a way that we grasp the spiritual. Then this karmic experience of knowledge extends to our whole life, and we understand the remaining destiny. We understand that our former lives cause our present destiny. We meet former lives on earth, not in a reminiscent way, because one cannot directly remember spiritual experiences as such; but something appears that is much higher than memory: the view of the past.

This must happen if the human being wants to investigate something like the violent death. You cannot investigate it if you look only at one life of a person. In this life, it appears like a chance. The violent death frightens. However, if one surveys the totality of his lives that are between birth and death and the intermediate times in the spiritual world that last much longer, then you realise that a violent death is a significant experience. The soul is snatched as it were from the physical life at one moment; it is internally endowed by the experience of something that comes from without with a particular power.

It is just a law of the spiritual world: the inside becomes outside if the soul enters into the spiritual world. An outer experience like a violent death becomes internal and appears as a force in the next life on earth.

Hence, if we find in a life on earth of a person that he could accomplish something special at a particular time that he gave his life a new direction, then it originates from a violent death in a former life. These forces that give life a new direction are now much investigated and described how human beings suddenly give their life a new direction. Such things lead back to violent deaths that must not be caused anyhow artificially, of course. Since a death which would be searched as a violent death would not be caused from the outside. Of course, one cannot wish that. The desire for such a violent death would be similar to the usual death, which is caused by the inside of the body. Nay, it would be not only similar but it would even move the person into another relation than the usual death.

The usual death that is caused in any age by the inside brings that with it for the next lives on earth what is more an evenly proceeding life as it is originally inherent from childhood and birth on. A violent death by suicide would impair the human being in a way that he could not manage his life in the next life. Already the desire must not appear in our life to look for a violent death anyhow. Spiritual science is not at all concerned with hostility towards life.

You realise that—because the effect of the soul forces is searched in specifically spiritual-scientific way—one gets to real single results which make the human life conceivable. Today I wanted to give some suggestions about that at first. I know, just if one does not talk in the abstract, one often encounters resistance, even mockery. This already begins if one demonstrates the methods of spiritual research. One evaluates these methods often as something that leads to no facts. Well, I would like to know whether these are not substantial facts intervening in life that I put forth only in two talks today and the day after tomorrow. What could be more substantial than this communication of the violent death and of the fact that one is doomed to play a destructive role after death if one has not assimilated certain spiritual images between birth and death?

If such things are stated, it does not need to be in such a way that that who tells them does not put them forward as fully valid facts, but that that who listens is not able to figure them out maybe in their factuality, so that they remain phrases to him.

Quite recently, I have held a talk about the same objects as today in a Swiss city. After a few days I received a polite letter from which I would like to bring something forward in order to show how the usual consciousness behaves to spiritual science.

At first, the person concerned says that that which I have brought forward did not at all work as a fact on him, but he writes, according to my modest subjective opinion, there was no trace of fact in this absurd teaching. In the centre of your spiritual research, the doctrine of reincarnation seems to be. If you have not yet found out with thirty years of study and research how ridiculous it would be if a human mind, after it has studied during its life on earth and has worked its way up, had to regress again to childhood and concepts would have to be explained again to it.

Such an objection is easily raised which is cancelled, however, for someone who knows the state of the mental as I have described it today. There one knows at the same time that the soul, after it has gone through many incarnations, can experience this life on earth repeatedly to enrich itself and in such a way that one could not go through certain things in old age that one realises in himself as lack if one discovers the mental really, but one has just to work through again from childhood on. Someone who surveys the human life knows how it extends beyond deaths and births, knows that it is as ridiculous to say, one does not want to go back again to childhood as it would be ridiculous to say, I have learnt French and German, why should I still learn Chinese in addition if people demand it from me?

These objections just show that the will does not exist to go along with these things. However, they would not be done unless a certain reluctance appeared against spiritual research.

This aversion is due to the following. The soul has to notice if one leads it to its own nature that it needs to go through many lives on earth. Itt does not have those perfect qualities in the later life on earth, because they originate from its very own being, but it has them from its cultural surroundings, they are not its real possession.

That is why the spiritual researcher has to describe this soul in its nakedness and that it has to go through repeated lives on earth. The human being gets angry if the things of the spiritual research are described because he suspects that the soul is not that what he would like to have.

The fact that the human being gets angry if the spiritual approaches him, I would like to link to a single phenomenon. I estimate the philosopher Richard Wahle (1867-1937) very much. I estimate Richard Wahle because he has succeeded in representing everything that the human being perceives with big astuteness uniquely in such a way that it completely appears as picture that is completely free of any spiritual. We still mix something spiritual in if we describe anything sense-perceptible. Richard Wahle drives any spiritual away from that what the senses perceive. This had to be done once, and it is interesting that it has been done once. It relates to that what we experience as world, in such a way, as if anybody faced a miraculous painting and wanted to describe nothing of that which it shows but the colour spots. If one does that with great astuteness towards the world phenomena, it is also a merit. Thus, the philosopher Richard Wahle achieved something particular in his later life. I have never heard or read someone more railing against philosophy and its futility—and I know the philosophical literature of the world quite well—, than Richard Wahle did in his books. If one exerts himself ever so much as a philosopher, the human being does not have more philosophy than an animal and differs only thereby from the animal that he believes to have to run up against the spiritual world anyhow and is not able to do that. Wahle still recently writes this way.

Richard Wahle rails against philosophy because he has expelled any spirit from the sense-perceptible, and has just approached the spirit with this negative way. Actually, nobody characterises certain things of the spiritual life better than Richard Wahle does, the despiser of spirit. Thus, he says: “How little space does the spirit assume in the universe! It is only like a puddle in which stars are reflected. If the combinations of the spirit formed a considerable part of the world, it would have to be ashamed of them; this would compromise the universe. Is it not funny that the universe is thought in such a way, as if our miserable mind formed the summit, because it would be better to forget it on the whole?”

This attitude appears if one approaches the spirit that is the most valuable to the human being. There are various reasons why this is that way; they will still face us the day after tomorrow. But I wanted to show the fact also with the help of a strange phenomenon of the present that that must be overcome at the border of the sense-perceptible world and spiritual world what retains the human being as fear at first, then even as hatred and as an aversion of penetrating this spiritual world.

One has still to add that many people who want to recognise the spirit are content above all if they can say, yes, we admit the spirit; the fact that there is spirit anyhow, we admit this because the human being always faces something hidden, something that he cannot investigate.—Indeed, people forgive that one talks about the spirit; however, they do not forgive the fact that one can penetrate into the spirit that one describes concrete facts and beings of this spiritual life.

All sorts of people refer to those who were after the spirit. Thus, we realise then that those who have rendered it impossible mostly with often rather astute investigations to get to spiritual science that they just refer to a spirit on whom that is based what I have managed in decades of own spiritual research. Since my spiritual research rests upon the healthy bases built by Goethe's worldview.

Goethe himself was not yet a spiritual researcher; the time of spiritual research had not yet come in those days. However, someone who delves into Goethe's worldview finds the elementary starting points in it on which one can build. If one builds on them, one is directly led to spiritual research. Hence, I would like to call spiritual research “Goetheanism” and the Dornach building “Goetheanum.”

Thus, the anthroposophically oriented spiritual science is the direct continuation of Goetheanism. If some people refer to Goethe because he rejected the spirit and called everything nature, one may already point out that, indeed, Goethe called the universe nature already in his young years in his famous prose hymn Nature, but he also said: “she has thought and is continuously reflecting.” If one says about the world being, it is reflecting, it thinks, one gives it spirit not only unconsciously but also consciously. Then it is unnecessary to struggle for words.

Spiritual science does certainly not involve words. Whether one calls that which one considers as universe nature or spirit, it does not matter but the fact matters that one understands it in its concreteness, in its inwardness. Besides, one can agree with Goethe if he does not want to put the unfathomable only as something unfathomable if he does not want to deny the human being the ability of penetrating into the unfathomable. There one needs only to point to that to which I have already pointed here: towards a meritorious researcher, Goethe expressed himself about this misunderstood Kantian principle of the unfathomable in nature. A great researcher said:

“No created mind penetrates

Into the being of nature.

Blissful is that to whom she shows

Her appearance only!”

Goethe answers:

O you Philistine!

Do not remind me

And my brothers and sisters

Of such a word.

We think: everywhere we are inside.

“Blissful is that to whom she shows

Her appearance only!”

I hear that repeatedly for sixty years,

I grumble about it, but covertly,

I say to myself thousand and thousand times:

She gives everything plenty and with pleasure;

Nature has neither kernel nor shell,

She is everything at the same time.

Examine yourself above all,

Whether you are kernel or shell.

Goethe pointed to the fact that the human being can be a kernel of nature; that means that he can grasp himself as something mental-spiritual to know himself in harmony with the mental-spiritual of the whole world that way. To point to it is the task of the anthroposophically oriented spiritual science to give the human being the conviction that he is not only spirit, but that he can recognise himself as spirit, can consciously live in the spiritual world.

About that, I continue speaking the day after tomorrow.

This is the 6th of 12 lectures given by Rudolf Steiner at Berlin, in the Autumn of 1913 through the Spring of 1914. The title of the series of lectures is: Spiritual Science as “Lebensgut”. It was published in German as: Geisteswissenschaft als Lebensgut.

This lecture is to deal with a subject taken from the study of culture and art, and my purpose is to show you how Spiritual Science aims to penetrate to the essence of historical evolution and of the human personalities which find themselves within it.

History nowadays has come to be regarded as a science among the sciences. Nevertheless a very notable book recently published disputes the claim of history to be called a science on the grounds that it is only the concatenation of single events and achievements which cannot recur, at least in that particular form, a second or third time. The author argues as follows: If we have a number of facts, say about a raindrop, we can deduce laws which the raindrop obeys—that is, we can make a scientific statement because other raindrops follow the same laws; and this we can also do in the world which does in some way repeat itself. Historical facts on the other hand are unique; we can recount them but we cannot base on them anything that could be truly called a science.—Now if we accept the ideas and concepts which are nowadays regarded as scientific, we shall have to admit that our author is right. But it is very different if we look at history in the light which Lessing in his day tried to do in his “Education of the Human Race”; as an evolution, an upward movement of the whole of humanity in which the effective influences passing from one epoch to another, are the souls of human beings. Sense and meaning come into human history as soon as we cease looking at it just as a series of events occurring in some sort of sequence and never repeating themselves, and begin to believe that the souls of human beings continue their existence in successive earth lives, and that what influenced them in one life is carried over into the spiritual world and there made fruitful in the period between death and a new birth until it appears in a new life: so that a real progress and development is possible in the succession of historical events. In this way we can see a meaning in the study of single epochs; their significance lies in the new experiences which souls were unable to have at the age in which they lived but which they can now experience and carry over once more into later epochs. In this way and thanks to Spiritual Science we can once again regard history as a science.

Perhaps one of the best ways to reach some notion of such an evolution of human history—not in abstract theory but appealing to the feelings—is to study the great epochs of art and the great artists. We shall never be convinced of the reality of man's repeated lives on earth by any abstract argument. But if we seriously observe life and try by every means to understand the secrets of our existence, we shall find ourselves becoming gradually more and more convinced of the fact of repeated earth lives, the more we study reality as a whole. I hope to contribute something towards such a study by trying to show you the place which Michelangelo holds in the spiritual life of the West.

If we look at this spiritual life of the West and indeed of the whole of humanity in the light of this conception of repeated earth lives we shall soon come to see a real significance in such an evolution of man, for each successive epoch differs from the earlier one and human souls have correspondingly different experiences. Unless we take a very shortsighted view of human history, we cannot accept the notion that the human soul has been more or less what it is today since first it rose above the animal. If we look a little more deeply into earlier periods of history and especially if with the help of Spiritual Science we look at pre-Christian times, we shall find that the whole basic tone and quality, the whole constitution of the human soul was different in those earlier periods and has changed considerably in the course of human history, that in fact the structure of the soul has been perpetually changing in the successive epochs of human history. We shall see this particularly significantly if we take an artist like Michelangelo in the Sixteenth Century and study him in relation to artists of earlier ages who worked within the same field. Obviously in such a study we should look at Michelangelo's achievement side by side with that of the Greeks. But as soon as we look beneath the surface we shall see the immense difference there is between the two. In order to recognize this it is necessary to go briefly into the particular way in which Greek sculpture affects us.

It is a pity that a lecture like this cannot be given with lantern slides or other visual aids, though fortunately you can easily get access to first-rate reproductions of the material necessary in any History of Art and see for yourselves in actual detail, what I am describing. When Herman Grimm set about writing his wonderful book on Michelangelo in the 1850's, he could not give any illustrations at all—though the second edition published forty years later was illustrated and thus reveals clearly the secrets of Michelangelo which even Grimm's descriptions in his “Life” could not give. Modern reproductions make it even more possible to reach some insight into the basic ideas and forms which are to be found in the development of art through the ages.

If we let Greek art and especially Greek sculpture work on us, we shall certainly feel that the best of it (much of which may be no longer accessible to us) in the forms in which it appeared, must have spoken to the Greeks like a message from another world. This creation of form was possible to the Greeks because something lived in their souls which did not come to them immediately through their physical senses. They bore within themselves an inner feeling-knowledge of the way in which the human organism is formed. The whole of a Greek's general education contributed to this but it was also important that the Greeks lived at a different epoch of humanity when the soul was more closely interwoven with man's whole organism; for instance, in the movement of the hand they felt the particular angle the hand made with the arm; or they could feel the particular muscle extended by their hand or foot. The Greeks could feel this sort of thing—they could feel and experience how the organic and the soul were related. They had an immediately-felt knowledge of their own organism so that the artist did not need to look at outer nature or external models in order to create his forms. An inner knowledge gave them the understanding of their muscular structure and anatomy, and their inter-relationship. They could permeate their whole organism with their mood of soul which flowered within them. Even what survives to us of Greek sculpture reveals that when the sculptor set his hand to a statue of Zeus, for instance, his soul was permeated with a sort of Zeus feeling. He then knew what inner tensions this feeling could resolve and thus, from within outwards, he could give to matter is appropriate form. He put his soul into matter. It is natural that at the present day we should have no feeling for the very different mode of experience of the Greeks. But, that mode being given, anyone who looks properly at the works of Greek sculpture will perceive that they give expression to what man experienced as the activity of his soul. Greek sculpture in general expresses what lies within the soul. We need not concern ourselves whether this Zeus or this Hera and the rest are gods: that makes artistic study a matter of storytelling. What does matter is the way in which the Greek sculptor worked upon his Zeus or Hera—withdrawn into his life of soul, as we ourselves feel withdrawn when we experience in the organic process of muscular tension the activity of the soul in our organism, and the soul is attuned to their experience. This withdrawing, and this having to go out in order to enter space, to manifest itself in space, is characteristic of the plastic art of Greece. This is a world that strives to reveal itself. This is true also of the larger sculptured groups, at least as late as the “Laocoon”; their purpose is to make us feel something of a world of soul. Around and about us is the rest of the human world, and indeed ourselves; and the work of art has some relation to us only when we direct our soul towards it. Yet this work of art does not belong to the same space, the same world, in which we normally move and hold converse; it remains alien to it.

Suppose now we pass from these Greek sculptures to the “Moses” of Michelangelo. We shall feel compelled to say that no sculptor has ever given expression to the powerful will of Moses as he did. The whole impression is of a leader of his people who fills his people with his own spiritual power and pours his own will over a whole people and remains their leader far beyond his own lifetime. So completely does this Moses diffuse the sense of human power that we are quite ready to accept in it something which is quite unrealistic. The statue as we all know has two horns; but it is by no means sufficient just to say that these are the symbols of Moses' power. If a lesser artist than Michelangelo were to do a sculpture of Moses and give it two horns like this and justify them as symbols of power, we should not admire them because we should not believe in them. Yet Michelangelo sets before us his Moses as representative of his age so completely penetrated with force of will that he can put upon him these extraordinary horns; and we are quite prepared to believe in them. What matters is not what is actually represented but rather that we should believe in all the details of what is represented, even if they are unrealistic.

Now let us turn from Moses to the statue of David; and let us look at him in relation to what we have seen to be true of Greek sculpture. He is shown at that moment when in his heart he becomes fully aware of what lies before him; he is shown grasping his sling at the very moment before he accomplishes his deed. Earlier artists like Donatello (1386–1466) and Verrocchio (1436–1488) who had done a statue of David, had shown him with Goliath's head beneath his feet. Michelangelo chooses the moment when the soul becomes aware of its task, and that moment is given external expression, and we might well believe that the artist had firmly seized hold of some special inner condition of soul. But as with the “Moses,” so with the “David”—that is by no means all, there is something else equally important. Moses might quite easily get up and proceed further: for he exists within our space, and the same space which gives us life gives it to him also. These two statues are removed beyond what is a mere element of soul; they are set within the actual world around us; we should not feel at all surprised if we saw David actually using his sling.

Here is the significant change between the old and the new, and from this point of view Michelangelo is the most significant artist. While the Greeks had created works of art which deny the outer world and produce their effect on our souls as from another world, Michelangelo sets his figures into the same world in which we live; they share our life within that world. With a slight exaggeration we might say that while the statues of the Greek gods breathe only the air of the gods, Michelangelo's breathe the same air as ourselves. This is not just a matter of realism or idealism as we use those clichés: rather we should recognize that Michelangelo is the most important artist who takes his figures away from the realm of the soul and sets them within this earth existence of ours so that they live as real beings among men. Once we have accepted the fact that in the spiritual development of humanity a special task was laid upon Michelangelo, we shall not be surprised to discover that in his earliest youth he displayed the faculties necessary for this task, faculties which he brought with him from the spiritual world. Our scientific geneticists would have difficulty explaining the facts: how he was descended from a family that belonged to citizens of noble extraction but which had fallen on evil days, a family which certainly did not possess any of the qualities needed for the specific task that was to be Michelangelo's. At first it was intended that he should go to school like the others, but he was perpetually drawing and drawing in such a remarkable way that no one could imagine where he got it from. Finally his father sent him to study with Ghirlandaio, but great artist as the latter was the boy could learn nothing from him. Michelangelo's drawing sprang from some self-evident quality of genius. Through having his attention attracted to Michelangelo's drawings Lorenzo de Medici took him into his house and there he spent the three years 1489 to 1492; he had been born in 1475. His first object of search that seemed to him especially important was the relatively insignificant relics of antiquity, of Greek sculpture. But—and this is the characteristic thing—he very soon combined all that he saw, and which made so deep an impression on him, with an energetic and intensive study of anatomy. In his soul he acquired an exact knowledge of the inner structure of the human body. In all his works we can see the effect of these anatomical studies and of the knowledge he had acquired. Before the soul could experience anything or have some particular mood, he found it necessary to know the position of the muscles. So we can see how two currents were flowing together in Michelangelo and were to produce something more than any contemporary talents could create: humanity had now moved forward to a new epoch, and what the Greeks had been able to experience within themselves, by the inner “life sense” which was still active within them, Michelangelo had to acquire through external senses by close observation of outer nature and her structure.

This sort of example can show us how the development of the human soul moves on, how what was impossible for the soul in one epoch becomes possible in another, and how the highest achievement is possible at different times with different means. While he was still quite young, in 1498, Michelangelo attained the wonderful Pieta which we see immediately on our right when we enter St. Peter's. This work still bears traces of the Italian tradition deriving from Cimabue and Giotto it even has still a sort of Byzantine quality. Yet if we note carefully what he actually achieved in the Pieta, we can see how his exact and realistic study of the human body has influenced it. Thus he could create a sculpture which was the equal of the Greek because he had learned to observe externally.

Why had this become necessary? We can see this particularly well in the Pieta if we note how in the progressive development of humanity since the days of the Greeks something quite alien to them had entered in. The natural life sense which the Greeks possessed made it possible for them to reveal almost spontaneously how the human body actually appears in some particular mood. In between the time of the Greeks and the rise of Western Europe we have the world conception which reached its peak in Christianity but which originated in Judaism and still retained to some degree the old command, “Thou shalt not make any graven image of what is spiritual.” I don't know how many people have given much thought to the fact that between the age of the Greeks and the age of Michelangelo there came one in which it really was a fact that no image was to be made. The earliest Christians did not make any pictorial representation of Christ but employed only symbols—the fish symbol, the monogram of Christ. The same had been true of the Jews who had, of course, as one of their Ten Commandments, “Thou shalt not make any image of the Lord Thy God.” Yet when we enter the most important chapel of Christendom, the Sistine Chapel in Rome, we see the command disregarded by Michelangelo when, at the height of his creative powers, he painted the Father God on the ceiling of that chapel.

Michelangelo could achieve these new heights of church art only by disregarding that command. But between his time and that of the Greeks there had to be a period of preparation. And so we shall be able to realize that it is not just a false analogy when we say that successive epochs of humanity are like day and night, and that between the day periods there have to be nights during which human faculties pass into a sort of rest state, to appear again later in strengthened form. The achievements of Greek sculpture had to pass through a sort of formative period in sleep, during which even for that the command had to be heeded: “Thou shalt not make any graven image.” Then, however, there follows the day of wakening, in a new form, in Michelangelo. But whereas in nature things reappear in the same form and one day resembles another and the plant its earlier form, the progress of humanity shows this special characteristic that the souls, who carry over their fruits from one epoch to another, undergo at the same time some upward change and metamorphosis. But this rest period of the human faculties has first to occur in this and every other sphere.

Thus after this period during which sculpture rested, there appeared the Christian ideal: an inner quality of soul, a mood of greater inwardness. This is true, for instance of the Pieta in which the youthful mother holds on her lap her dead son; if we compare it with any Greek work of art, we shall see that it could have been created only in an age when the soul had become more inward. There is a marked difference between Michelangelo and the Greek sculptors; he stands at the beginning of the modern age, the age that is of materialism. Man's senses were beginning to be directed outwards so that they could pass through a period in which these senses could reach their highest and intensest development. But there must always be some counterbalance in human evolution. Thus we see in Michelangelo on the one hand an artist who poured his soul forth into the outer world that he might create his figures. On the other hand, that he should not merely create what the senses can see, he employed to the full everything he could assimilate from a period of evolution during which the soul had become more inward. This inner deepening he expressed by external means; he made himself sensitive to what was inward in outer nature. If we look at the dead body of the Christ we can see at once that this is a beautiful human body such as nature would wish to create—and Michelangelo could recreate that. But there is also something further, and indeed in a double aspect: first, the extraordinary peace in death that streams over this body; and second, if we look at the group as a whole—the countenance of the young mother who bears the adult body of her son Jesus Christ on her lap yet seems too young to be in any external sense that man's mother—we receive from the form of the hard stone the feeling that what lies before us in death is the warrant for the external life of the human soul. The deepest secrets and the greatest inwardness are expressed realistically through the natural means which Michelangelo had studied.

When Michelangelo returned from Rome to Florence we can see a remarkable drama unfolding itself. There was an old block of marble from which some earlier sculptor had unsuccessfully sought to hew some figure and which the Council of Florence handed over to Michelangelo to try and make something of. He happened at the moment to be working on his David, so he decided to use this particular block. Now if we follow this work as it proceeded, we shall be able to see how Michelangelo set about his task. His greatness consists largely in a period which was to depend wholly on sense observation, yet he carried over something from those earlier epochs, the life of which he could share, and could thus still have some immediate feeling of what Goethe called the spirit of outer nature.

Here I should like to refer to something which in general receives too little attention. If through Anthroposophy we make our souls once again sensitive to the weaving of imagination, we shall feel when we see a block of marble before us, that something specific should be made from it. It is not without significance that we find among the inhabitants of mountain districts all those stories about enchanted beings which their folk soul devises: when people see a block of stone before them, there is a plastic imagination which tells them that not much would be needed to convert it into an example of some quality of human or animal nature. Each type of stone calls for its own specific form, and each type has its own secrets which the artist must extract from it.

Michelangelo began work on the block and at first made it a sort of image of his thoughts. This was merely the first expression of his ideas, his feelings; as he looked at the stone he felt that thus the hand must lie and thus the foot, and thus everything else. He could, as it were, listen into the secrets hidden in the stone; that after all is what plastic art means. In the end we feel that the block was presented us with what lay hidden within it when everything had been removed that did not really belong to it. An artist of the quality of Michelangelo would never create in bronze or other materials what he did in stone.

For this purpose, however, Michelangelo, because he no longer had the life sense active within himself, had to fall back on what he could get from his anatomical studies. Thanks to his careful studies, and to the fact that he comprehended artistically what came to him from an earlier period, he stands at the opening of the modern age in the same relation to art and nature as science had led to in its own sphere. It is not just a coincidence that Galileo was born on the day that Michelangelo died. Here is a point of view that we should bear in mind, particularly when we are looking at his David.

This then is the characteristic quality of Michelangelo: that he has penetrated to the heart of nature as she showed herself in his times, from one point of view still closely akin to what had gone before but at the same time a growing point for what is to come. If he created Madonnas or some other Christian motif, the reason for this lay in the culture within which he lived—and that is perhaps truer of him than of most other artists. What he brought through his own soul into his times I have been trying to describe, and what we can see in other ways as well. The fundamental trait about Michelangelo's work is that he sets his creations within the same space in which we ourselves stand. Look at his Madonnas; in the earliest phase the child rests wholly on his mother's lap. But Michelangelo moves beyond that phase and puts himself quite realistically in the same space in which we ourselves live. Thus he releases the child from the repose and inner withdrawal; he cannot leave it as a bare expression; he must bring it into motion so that it may seem to live in our world. And if we look at the wonderful ceiling of the Sistine Chapel, on which he has represented so majestically the creation of the world, the Prophets and the Sibyls, and if we let all this produce its effect upon us, we shall find that what really interests us is not the thing actually expressed but the way in which Michelangelo has represented it. We shall feel, for instance, that the foreshortening of the legs, which brings to expression the very nerve of his art, as I have tried to describe it, interests us much more than the content, the story that is described and that could be expounded in various ways.

We need not be surprised then that Michelangelo sets himself the task, supported to begin with by the Pope, Julius II, to create something which would be directly associated with the life of his time, in a different way, however, from that in which Zeus or Hera or Apollo even in the form of the Apollo Belvedere were related to the Greek world. These, although they were the creation of the Greek world, belong to a space of their own and reveal that space. Michelangelo wanted to create a truly gigantic work but wanted also to pour into it the whole inner development, the basic character and fundamental nature of his times. Now to Michelangelo and many of his contemporaries, Pope Julius II, who loved to compare himself to St. Paul, seemed the mighty incorporation of his age; he was, and seemed to himself to be, the great master of his times. When a man holds such a place in his times, he has some special relation to the soul of others who affect them; and this whole stream of culture, the inmost essence of the times and all they signified, represented in one man, was to flow together and be made immortal in the gigantic monument of Pope Julius II. The monument was to include not only the Pope but Moses and St. Paul, and other figures that influence events and in the truest sense direct the times. The very stone was to carry to later ages the living message so that generations to come might look at this monument and see in it the direct picture on earth of the course and culture of the times of Michelangelo. A truly gigantic task; and we should not be surprised that the man who was bold enough to contemplate it aroused the awe of his contemporaries and was called by Pope Leo X “Il Terribile.”

Thus Michelangelo returned to Rome in 1505 to discuss with Julius II the plans for his tomb, and he soon began on the preliminaries of the work. But petty jealousies brought it to a standstill and the Pope transferred his interests from the tomb to St. Peter's, the architect of which, Bramante, is said to have goaded him on because he feared the artistic greatness of Michelangelo. So Michelangelo had the bitter experience of being forbidden the Pope's presence though the Pope had summoned him to Rome. In fact, he was actually driven out and had to flee from Rome, only returning under a special safe conduct from the Pope.

Back in Rome he had to set about his new task, the painting of the ceiling of the Sistine Chapel; a task for which he had been commissioned as some compensation for the stopping of work on the tomb. Now though he had done a good deal of painting, he did not feel himself really to be a painter; nor did he regard himself as sufficiently prepared for his work. It was therefore with a sorrowing heart at having to give up work on the tomb, even if not with actual dislike, that he tackled the task which, as he said himself, was outside his own sphere but which kept him busy for the four years from 1508 to 1512.

Let us keep in mind what he has to tell us himself out of the depth of a sorrowing heart about this period of his life when he was at work on the ceiling—his head twisted backwards and his eyes distorted upwards to such an extent that months after the work was completed, he could read or study drawings only if he held the paper above his head. In addition, he did not receive the payments due to him and he lived in perpetual anxiety for his family in Florence whom he supported with every penny he could save. Under conditions like this he created one of the greatest works of art the world has seen, the noblest pattern that could be devised by the Christian world of the time. He sought to represent the whole story of man's evolution from the creation of the world to its highest point in the coming of Christ to earth and the Mystery of Golgotha. He successfully transferred from his sculpture to his painting the vital creative principle which informed his whole work. When we turn our gaze upwards to the ceiling, we really do feel as if God the Father were surging through the still chaotic space, and by His Word marvelously creating the world. But this space and this figure in all its details down to its flying hair, its glance and its gesture, all are part of the world in which we ourselves stand. We live together with this God the Father; we feel His creative Word surging through the world.

The way in which traditions from the past still echo in the work of Michelangelo can be seen particularly in his “Creation of Adam.” Michelangelo paints this with God the Father surging through space with hand outstretched, and with this hand touching that of the still-sleeping Adam. We can observe how sleep is gradually receding by the ray of light which passes from the index finger of God to that of Adam, who can be seen waking out of a sort of world existence into that of man. Within his cloudlike raiment which seems to be held aloft by the space-ordering powers, God the Father conceals the figure of a young woman just reaching maturity; she stands forth among the other Angel figures turning her curious glance to the just-waking Adam. According to the Bible Adam was first created and Eve created out of him but, for Michelangelo's Adam, Eve is brought forth from past ages by God the Father who conceals her in His raiment. Michelangelo can see more deeply than tradition could tell him into the secrets of creation; and what he saw is confirmed by the investigations of Spiritual Science into the male and female principles.

Let us now pass to the pictures of the Prophets and Sibyls, those beings who proclaim to man what is to come in the Christ-Impulse and the Mystery of Golgotha. Here again what matters is not the narrative element in the pictures but the purely artistic way in which Michelangelo has shaped these Jewish Prophets. All of them as they are seated there—one of them bending in deep thought over a book, another in meditation, a third perhaps in anger—point in the one direction which will only become clear to us if we turn our gaze towards the Sibyls.¹ These Sibyls are very peculiar figures and modern Christianity will have nothing to do with these heralds of the Mystery of Golgotha. What do they really signify?

In the Sixth Century B.C. philosophy came to birth, and unless we spin fantasies like Deussen we cannot really speak of the philosophy of any earlier times. Philosophy began in Ionia, and it was there that human thinking first tried to comprehend the world through its own powers. There we have the first instance of man reflecting about his own thought which led later to the immense developments in Plato and Aristotle. These Sibyls look like a sort of shadow of Aristotle, the man who raised thinking to the highest level of clarity. The first of them appear in Ionia: subconscious, dreamlike, mediumistic forces of the soul surge through them; they put into words, though often in confused form, what is given to them. Generally it is oracular sayings which they utter; often little more intelligible than we get from modern mediums. But there is something further in their utterances; they are pointers to the Christ Event and we have to take them just as seriously as we do, though from a different point of view, the utterances of the Jewish Prophets. How did the Sibyls come to make these utterances? The investigations of Spiritual Science show that the forces of the Sibyls come actually from the forces of the earth spirits which are directly related to the subconscious depths of the human soul. If we can feel what Goethe called the “spirits of bodies,” we shall be sensitive to the spirit surging in the wind, in the waters, in everything elemental. It was this spirit of bodies, spirit at its lowest level, the spirit nevertheless, which pointed the way to the Mystery of Golgotha, which possessed the Sibyls. The Prophets opposed this spirit. They sought to attain their purposes only by actual thinking by the conscious ego. They rejected everything that was subconscious or Sibyl-like, even if it foretold the highest things. Sibyls and Prophets stand over against each other like the North and South Poles—the Sibyls inspired by the spirit of earth, the Prophets by the cosmic spirit which lives not in the subconscious but in those experiences of the soul which are fully conscious. It was for this reason that the men who have written for us the story of Christ emphasized so strongly how He drove out the demons from those within whom the sibylline forces still worked: that is the after-effect of the Prophets whose aim it was to use their powers of reflection on everything that was higher than the sibylline. For this reason also, Christ Jesus was so insistent that these sibylline forces which showed themselves as demonic beings should be driven out.

Thus we have both the prophetic and the sibylline element proclaiming to us the Christ-impulse; that is the content, the theme of Michelangelo's work. How does he handle it? Let us take note of the Sibyls, and first the Persian. She holds a book immediately before her eyes so that she may foretell the future from what the book says; and she seems to be wholly possessed by lower elemental forces. In the case of the Erythrean Sibyl we can see from her countenance how forces live within her which are related to the spiritual evolution of humanity, but which concern the subconscious, not the fully conscious forces of the soul. A boy with a torch is lighting a lamp; every one of this Sibyl's movements expresses her elemental quality. The Delphic Sibyl stretches her hand towards a scroll; the wind sweeps through her and her raiment and hair flutter; she is directly bound up with the elemental forces of the earth which have gripped her soul so that she can utter her prophecies. In this way Michelangelo places the Sibyls within the realms of actual existence within which we live ourselves, and he expresses all this in external forms. If we then pass to the Cumaean Sybil with her opened lips and finally to the Libyan, we see in them, though transformed, what we must call the pagan proclamation of the Christ Impulse.

In the facial expression of the Prophets, in the movements and emotional turmoil of many of them, in the manner in which their eye reads as though it could never again leave the page—in all this we can see how they seize upon the truths which exist in eternity. We could not conceive of anything represented thus with artistic necessity that could use external forms so directly to express what was wanted as this juxtaposition of Prophets and Sibyls. We can read for ourselves, in these ceiling paintings, how the Christ-impulse was foretold. The whole of pre-Christian history is here put before our eyes—the ancestors of Mary, shown despite their number in majestic variation, and expressing always the character of the epoch through one of them.

How did Christ come into the world? And how did the world develop so that all human history until the coming of Christ could occur within it? The noblest answer that could be given in pictures is here on the ceiling of the Sistine Chapel.

Michelangelo hoped that after completing his task here he would be able to continue work on the Julius monument. But again nothing came of it for years and he was held up by the multifarious jobs to which in the meantime he had to apply himself. Of them we need not say anything here; but we should note the following—When developments at Rome prevented him from continuing with the monument, once again he was given a task of painting to do. He was to paint the two end walls of the Sistine Chapel. One he did complete, the Last Judgment. But what we can see there today in Rome is by no means what Michelangelo painted. Not only is the wall darkened by the smoke of the hundreds of candles used for the Mass, so that the original freshness of color has long since vanished, but even in his lifetime this mighty work was overpainted and spoiled by inferior artists who used the most appalling mixtures of paints and shading to clothe some of the too many figures which Michelangelo had painted naked. Yet in spite of all, we can see for ourselves how Michelangelo, the artist whose task it was to make the transition to the age of realism, created his figures within the same space in which we live. If we look at the portrait of “Christ as Judge of the World,” He will inevitably remind us much of Jupiter and Apollo. Herman Grimm, who copied this figure at close quarters, repeatedly stressed the likeness between this head and the Apollo Belvedere. We should remember that when Michelangelo came to Rome at the beginning of the sixteenth century the “Laocoon”, the “Hercules Torso” and other statues, had just been dug up (1506) and these survivals of antiquity made a deep impression on him, though he permeated everything that he did with what we can see to be his own creative principle. Thus it comes about that what men in general felt about the fate of the human soul in its earthly body, what they called the destiny of the Blessed and the Damned, can be seen in Michelangelo's painting growing out into space. If we look at it first through half-closed eyes we can see the cloud forms which appear as natural as those of real clouds. The Christ figure and the Angels with trumpets emerge quite naturally, so also do the souls of whom some are led into blessedness, others thrust down into hell. Michelangelo puts before us the deepest secrets of his work and reveals to us the hidden destiny of the human soul growing forth from what we ourselves know and what our senses show us.

Michelangelo was in actual fact deeply rooted in his own age. Those of you who can remember how I tried to represent Leonardo da Vinci and Raphael will have noticed how very differently I spoke of them. Unlike them, Michelangelo was rooted in what I have called the principle of his time.

He was nearly 90 when in 1564 he died. Every period of man's life can be creative; it depends only on what he can extract from it. His personality is closely related to what he has to give to the world. How different was Raphael who died in his middle thirties, just the age when the artist, more than other types, is doing work which will bear his own personal stamp. It is for this reason that we think of Raphael as a sort of revelation of super-sensible powers; there is nothing really personal that flows into his work. That is characteristic of him. Michelangelo is just the opposite; in every fiber of his work we see the color of his personality. Raphael wholly impersonal—Michelangelo wholly personal. If we try to judge by some set pattern as is so common with modern artists we shall never get the individual qualities of individual artists; we shall prefer one of them to the other, whereas both of them and Leonardo as well, have to be judged each by his own measure. Michelangelo's special quality is that in all his works, whether he worked in stone or in color, we find a peculiar artistic quality which was the expression of his time; hence the all-embracing character of his work which gives universal expression to what lives in him.

In order to make clear the way in which the spirit of Michelangelo developed I want to say a word about his work as builder and architect and to refer especially to what is his greatest achievement, that remarkable work of artistic mechanics, the Dome of St. Peter's at Rome, of which the present form is due really to him. He did not live to see it completed and died even before the drum was finished. But we possess sketches and drawings, and also the wooden model of the dome which was made with the greatest care and under his supervision from a clay model of his own construction. This dome was to express what in the end is the truly architectural problem of space; it was to enclose quite naturally the space within which a congregation of believers might meet. His feeling for space, his ability to transfer his artistic idea into the same world in which we live, helped him to think out in this wonderful way the architectural mechanics of space.

In Michelangelo we have a spirit who helped human evolution on its way because he had a maturity of soul which enabled him to imprint on the world of space and matter significant facts from the spiritual world. He stood wholly in the great current of his times yet his own inmost quality was not fully understood. A friend once wrote to him that even the Pope feared him; and yet in his soul there lived all the greatness of Christian impulses which flowed into his work. While he felt himself at one with the great Christian impulses he yet lived at the dawn of a later epoch—closely though it was still connected with earlier ages. The content of older Christian impulses still affected his soul and out of that he created something which in its form and artistic method was already part of the ties in which we ourselves live. Hence comes the mood of the poem which he wrote—probably during his last days as he looked back over his life—and which makes it clear what our relation is to him, and how we should allow his influence over us to work:

Now hath my life across a stormy sea
like a frail barque reached that wide port where all
are hidden, ere the final reckoning fall
of good and evil for eternity.

Now know I well how that fond phantasy,
which made my soul the worshipper and thrall
of earthly art, is vain; how criminal
is that which all men seek unwillingly.

Those amorous thoughts which were so lightly dressed
what are they when the double death is nigh?
The one I know for sure, the other dread.

Painting nor sculpture now can lull to rest
my soul that turns to His great Love on high
Whose arms to clasp us on the cross were spread.

(Translation by J. Addington Symonds)

Michelangelo was a great poet also, and the poems of his which survive show the same spirit which we have found in his sculpture and painting. The last three lines of this sonnet make it clear that he could never be at ease in the world, and that was fundamentally true of him all his life. He was a sort of hybrid, still part of the old but already living within the new. This is particularly evident in that work which he carried out at the instigation of one of the Popes: the tombs of Giuliani and Lorenzo dei Medici. It is not merely that the chief figures show us Michelangelo as we have come to know him—one of the Medici musing, the other vigorous of will, both at each moment ready to carry out what Michelangelo has set within them. There is something else very significant in this chapel: the four allegorical figures, arranged two and two: Day and Night, Dawn and Twilight. I have often gazed at them; in fact they are one of the things which by a sort of spiritual compulsion I always look at longest when I have had the privilege of being in Florence. These figures are not mere allegories without force and without vitality. Use every means that Spiritual Science gives you to look at them and think about them; then if we remember that what anthroposophy calls the ego and the astral body leave the physical and etheric bodies at night, and if we ask ourselves what qualities and gesture of the etheric body we should select to represent plastically the truth which Spiritual Science tells us—how, that is, we should picture the physical body of the sleeping human being if we really feel him to be what Spiritual Science describes him as being—we know that he should be represented in the form which Michelangelo has given to “Night”. It is not just a symbol of night but the true spiritual reality of man as he really is in sleep which we have before us in this female figure. Thus Michelangelo, who knew so well how to set the figures in his works within the same space in which we ourselves stand, was also well aware what it means if the soul and spirit leaves man's physical body but leave it with life still within it. If we also study the other individual members of the human being and then look at the other figures in the tomb, we shall see how closely they run parallel with what I once called spiritual chemistry.

Michelangelo stands at the beginning of the age whose task it was to trace out the inner qualities, especially those that exist within Christianity, if we understand it more inwardly and in the present age see how the human soul is to be found within the human ego as Anthroposophy teaches, in close relation with the soul which moves and surges through the world. We shall be very much moved if we picture Michelangelo shut way by himself in the Medici Chapel, working in the night alone till he was physically exhausted, yet with the strength that enabled him to carry out for many years afterwards all those other great works of his in Rome; and if we also realise that the forces were already active in him which we in our turn seek through spiritual science. That is why we feel him to be so closely akin to us - most closely perhaps if we sink ourselves as deeply as possible into these four realistic figures; for in them he showed how the spiritual in man is as much part of our life and being as he had done in earlier years with the figures of his Moses and David, or with the colour and form of his paintings in the Sistine Chapel.

Spiritual Science is always closely in harmony with the highest striving and hopes of those spirits among humanity who are themselves closest to true spiritual being and working. That is supremely the case with Michelangelo. If we start from this standpoint and try to get as close to his soul as we can, we shall feel that a soul like his cannot help feeling that it enters only once into earthly evolution and cannot carry the fruits of its life over into the future of human evolution. This transition-point had to be passed before the doctrine of reincarnation could be revived, a doctrine which men of today are ripe enough to accept if only they are willing. So let us look, once more at Michelangelo and observe him carefully, and see how although he bears clearly within himself the marks of the age in which we are living, yet he could not master the process of the world's evolution to which he had himself contributed so much.

Now hath my life across a stormy sea
like a frail barque reached that wide port where all
are hidden, ere the final reckoning fall
of good and evil for eternity.

Now know I well how that fond phantasy,
which made my soul the worshipper and thrall
of earthly art, is vain; how criminal
is that which all men seek unwillingly.

Those amorous thoughts which were so lightly dressed
what are they when the double death is nigh?
The one I know for sure, the other dread.

Painting nor sculpture now can lull to rest
my soul that turns to His great Love on high
Whose arms to clasp us on the cross were spread.

And yet we have the assurance which anthroposophy gives us: that nothing can really be destroyed which has been so significantly granted to the development of humanity as happened through Michelangelo, but that the fruits of what has been granted will continue active in further lives of so unique an individual as he was, and that the earth can never lose what has once been imprinted upon it. Even if the present age does not understand the doctrine of repeated earth lives any more than his contemporaries understood Michelangelo's paintings in the Sistine Chapel; even if it thinks the doctrine ridiculous or fantastic, it is just the greatest spirits that teach us most vividly how the meaning of life is to be found when we observe repeated earth lives and transfer into ever new ages what has been experienced in older epochs of mankind. And if Goethe once said that Nature had invented death in order that she might have so much life, spiritual science should add that not only was it to have life but to have it ever more richly and abundantly. This is the only thought we may find worthy to be set side by side with the thoughts which arise naturally in us when we gaze on the works of an artist like Michelangelo.

• 1. See Rudolf Steiner, Christ in the Spiritual World: The Search for the Holy Grail and The Four Sacrifices of Christ.

Yesterday we began by considering the Baldur myth which, as we saw, goes back to ancient customs, and it is precisely such considerations that make clear for us how Christianity had to, and indeed should, link on to what mankind had previously understood. The three great festivals of the year, as they are still celebrated today, are very much linked with things which have slowly and gradually come about during the course of human evolution. We can only completely understand what still wants to express itself in the Christmas, Easter and Whitsun Mysteries if we do not shy away from linking these things with the thinking and feeling and experience of mankind gradually developing during the course of evolution. We saw how the Christ idea goes back to early, early times.

To understand this more exactly you only need to call before your soul what is contained in the book The Spiritual Guidance of Man and Humanity. There you will learn how the foundation of the Christ idea can be traced back to the mysteries of the spiritual worlds. In the book is shown the path followed in the spiritual worlds by the Being Who underlies the Christ idea before He revealed Himself in physical human incarnation at a certain point in earthly evolution. In coming to grips with these concepts concerning the spiritual guidance of mankind it is possible to sense what connection, or even lack of connection, there exists between anthroposophical spiritual science and ancient Gnosis. To describe the path of Christ through the spiritual worlds in the way it is done in The Spiritual Guidance of Man and Humanity would not yet have been possible for ancient Gnosis. But this ancient Gnosis also had its own image of Christ, its Christ idea. It was capable of drawing sufficient understanding out of its atavistic or clairvoyant knowledge to comprehend the Christ in a spiritual way, saying: In the spiritual world there is an evolution; the hierarchies—or, as Gnosis put it, the aeons—follow one another; and one such aeon is the Christ. Gnosis showed how, as aeon after aeon evolved, Christ gradually descended and revealed Himself in a human being. This can be shown even more clearly today, and you may read about it in the book The Spiritual Guidance of Man and Humanity.

It is good, in our spiritual scientific Movement, to feel many aspects of the deeper connections in order to free oneself of purely personal affairs. For in this fifth post-Atlantean period mankind has reached a stage in evolution at which it is very difficult for the individual to escape from his personal affairs. The individual is in danger of mixing up his personal instincts and passions with what is common to mankind as a whole.

Even the various festivals have deteriorated into purely personal affairs because mankind has lost the earnestness and dignity which alone make it possible to approach the spiritual world in the right way. It is perfectly natural in our fifth post-Atlantean period, in which man is supposed to comprehend himself to a certain extent and become independent, that there should exist such a danger of man to some extent losing his connections with the spiritual world. In earlier times man was aware of his connections with the spiritual world, yet unaware of certain other things, such as I pointed out yesterday. Today man is, above all, unaware of those things I have mentioned in these lectures by saying: People are no longer inclined to pay attention to them; they allow them to pass by without being concerned about them.

It is a good thing on occasions such as the Christmas festival to say to oneself: Spiritual impulses, both good and evil, play into the evolution of our world. We have seen how these impulses can be used in an evil way by individuals who know about them either for some personal, egoistic purpose, or in the interests of the egoism of a group. We must learn to adjust our feelings to more comprehensive affairs and more comprehensive conditions. Even though we cannot always advertise such feelings, we must nevertheless cultivate them.

I am now going to give you the opportunity—in connection with a certain matter—to, as it were, tear your soul away from any sort of personal interpretation of Anthroposophy and turn instead towards something general which is connected with our Anthroposophical Movement. If you understood properly what I said yesterday, you will say to yourself: That twentieth day of May in 1347, that May Whitsuntide when Cola di Rienzi accomplished his important manifesto in Rome, was repeated in a certain way at Whitsuntide in the year 1915. Those who have been following the events will soon notice, or would soon notice, that this May Whitsuntide was selected entirely purposely and entirely consciously by those who brought this about. It was known to these people that these old impulses would once again revive, and that the hearts and souls who succumb to the blindness of Hödr can be caught when Loki approaches them. But people can only be caught so long as they do not have the will to accustom themselves to look at, and be impressed by, connections that are perfectly obvious and comprehensible. One is only at the mercy of connections that remain in the unconscious so long as one is so tied up in personal matters that one cannot see proper connections—connections in the good sense—so long as one has no interest for those things which involve mankind as a whole, which are things that inevitably lead into the spiritual realm.

I explained to you that in Gnosis there was still an understanding of the Christ idea; that when Gnosis was rooted out the Christ idea degenerated into dogma and that, in the South, therefore, the genuine Christ idea more or less disappeared. Now spiritual science has the task, in accordance with spiritual evolution, of once again comprehending this Christ idea, of forming a Christ idea that is not an empty phrase but filled with content, with real content.

In the North the very thing that could take root there has disappeared, namely, the feeling for Jesus. As I said the day before yesterday, the feeling for Jesus was really formed in the North and lingered on into the eighth, ninth, tenth centuries after the Mystery of Golgotha. In ancient times the Christ-child was welcomed wherever a birth took place, wherever a worthy new member could be taken into the tribe, especially among the Ingaevones, while those born at the wrong time were out of place—of course I am not being pedantic. We then saw how, as external Christianity spread, all things connected with the ancient feeling for Jesus, even the myths and processions—in other words, any remnants of religious customs—were pushed aside. We also saw how, since the Middle Ages, strenuous efforts have been going on to obliterate all that spread from Jutland across Europe, especially Central Europe.

Situated in the region of Denmark was the chief Mystery centre which laid down and watched over the conditions which then appeared in the regulation of conception and birth. There it was that a general consciousness of the social connections of human beings grew up, connections that were also sacramental, a true social sacrament. The year as such was arranged as a sacrament and human beings knew they were contained within this sacrament of the year. For people in those days the sun did not for nothing go in different ways across the dome of heaven at different seasons, for what took place on earth was a mirror image of heavenly events. Where human beings as yet have, or can have, no influence, where elemental and nature beings still regulate what is now regulated by human beings in social life—there the sacrament can exist. Today, though people are not as yet aware of it, quite strong ahrimanic impulses live in individual human beings. I mean it when I say that people are not yet aware of this. These ahrimanic impulses are directed towards seizing from certain elemental nature spirits their sacramental influence on earthly evolution.

When modern technology has made it possible to warm large areas with artificial heat—I am not finding fault but merely telling you of something that will of necessity come about in the future—then plant growth, above all that of grain, will be taken away from the nature and elemental spirits. There will be heating installations, not only for winter gardens and smaller spaces for plants to grow, but for whole cornfields. Deprived of cosmic laws, grain will grow in every season, instead of only when it grows of its own accord—that is, when it grows through the working of the nature and elemental spirits. For the seeds this will be similar to what happened when the ancient consciousness of sacramental laws about conception and birth faded so that these events came to be spread over the whole year. The task of Mystery centres such as that in Denmark, which I described as regulating, as a sacrament, the social life of the people, was to search for ways in which spiritual beings could work in the social and sacramental field, just as they work on the sprouting and growing of plants in the spring and their fading in autumn. From this centre in Denmark there spread what we were able to find in the third millennium before the Mystery of Golgotha, but which then faded gradually to make way for something new, without which human beings would have been unable to ascend to the use of their intellect. These things are necessary and we ought to recognize them as such, instead of trying to meddle with the handiwork of the gods by saying: Why have the gods done it like this, why did they not arrange things like that?—which always means: Why have they not made things more comfortable for human beings!

So in Jutland, in Denmark, originated the receptivity for the feeling for Jesus. You see, it is important to think about what is happening, not only in connection with events which are more or less important, but also to consider the connections. But this thinking must be straight and true, not full of fantastic aberrations. Many people like to brood on the weird and wonderful, but proper thinking means to consider how actual events are linked and then to wait and see what arises in the way of understanding.

After all I have said in the last few days it might occur to you to ask the following question, and those of you who have already asked yourselves this question have definitely sensed in your soul something that is right. If you have not yet asked it, you could strive in future to ask yourselves this kind of question. For such questions are to be found everywhere when there is determination that there shall be truth, not only in what is said, but also in what is done. The World Logos, Whose birth we celebrate in the Christmas Mystery, can only be understood rightly if we think of It as being as general and universal as possible, if we think of this World Logos actually vibrating and pulsating in all things that happen, in every event. And when we have the humility and devotion to feel ourselves interwoven with this universal process, then we recognize the connections and links which hold sway.

What is the question our soul might place before us? In recent days you soul might have thought: We have now seen that in Gnosis there was an important Christ idea; it disappeared in the South and, in a certain way, was unable to make its way to the North. To meet it came the Jesus idea, which is linked as a feeling to the Mysteries of Jutland. This is what we have seen.

Having recognized this and having seen the links between these two, would it not be natural to have the desire to bring together what has been unable to come together? In the world evolution of the West the Christ idea has been unable to come together with the Jesus idea. Out of this must surely come the desire to unite them.

In all modesty, modern Anthroposophy is to take on this task. It is the affair of Anthroposophy to endeavour to do what is right in this matter and bring these things together to some extent in the constellation of the universe. So in attempting to describe how modern Anthroposophy, as a Gnosis brought forward into the present day, can once again understand the Christ, the wish might arise to unite this Christ idea with something that can live again in a certain place where once it lived as the feeling for Jesus in such an intense way. To do this, one would endeavour to speak about the Christ idea and how it fits in with the spiritual guidance of man exactly at that spot, or as near to that spot as possible, whence the feeling for Jesus originally emanated.

This is why, years ago, in response to an invitation from Copenhagen I spoke particularly there about the path of Christ through the spiritual evolutions. Why did the need arise just at that time, to develop at that particular place the theme of the Christ idea as it is woven into The Spiritual Guidance of Man and Humanity? It is a statement, expressed not in spoken words but in the constellation! It is up to people to understand such things. There is no need to speak about it publicly everywhere, but one must understand that not only what is said but also what is done will bring things to expression, and that in these things the Universal Logos lives in a certain way.

It seems to be the case nowadays that people obviously bring more feeling to bear on what is not right, on what is evil, seen universally, than they do when, by expressing a real fact, one endeavours to incorporate something that is essentially good in the sense of human evolution. But the feeling one really wants to inspire, especially now in connection with the Christmas Mystery, is that of participation in the Anthrosophical Movement, the feeling of living within something that is above mere external maya. Also one hopes that people will take seriously the knowledge that what happens on the physical plane, the way things happen on the physical plane, is maya, and not reality in the higher sense.

Not until we feel that what takes place on the earth also, in a way, takes place in ‘heaven’—to use a Christian expression—not until we feel that the full truth only comes about when we bring the two together in the human spirit—that is, in this fifth post-Atlantean period, the human intellect—are we seeing the full reality. The full reality lies in the bringing-together of what happens on earth and in heaven. Without this, we remain held fast in maya. We have, today, this great desire to remain held fast in maya because, in the fifth post-Atlantean period, we are far too exposed to the danger of taking the word for the fact. To a great extent words have lost their meaning, by which I mean the living soul-connection of the word with the reality that underlies the word. Words have become mere abbreviations, and the intoxication in which many people live with regard to words is no longer genuine ecstasy, because only a deepening as regards the spiritual world can make genuine the words we speak. Words will only regain real content when human beings fill themselves with knowledge of the spiritual world. Ancient knowledge is lost, and for the most part we speak in the way we do just because the ancient knowledge is lost and we are surrounded by maya, which gives us nothing but mere words. Now we must once again seek a spiritual life which gives the words their content. We live, in a way, in a mechanism of words, just as externally we shall gradually completely lose our individuality in a mechanism of technology until we are at the mercy of external mechanisms.

It is our task to bring together what lives in the spiritual world with what lives in the physical world. To do this we have to tackle very seriously the grasping of reality. In this materialistic age people are too much accustomed to living within narrow horizons and to seeing things confined within these horizons. They have even arranged their religion so comfortably that it gives them a narrow horizon. People today avoid wide horizons and do not want to call a spade a spade. That is why it is so difficult for them to understand how a karma could come about that is as terrible as that besetting Europe today. Everybody regards this karma—today, at least—from a narrow national standpoint, as it is called, although there is much that is untrue in this too. But at the foundation there lies the karma of mankind as a whole, something that is everybody's concern, which can be expressed in a single sentence with regard to one particular point—though there are many other points as well. People are inclined to pass by the very thing that matters. This thing that matters is the flight from truth into which souls have fallen today! Souls run away from the truth; they have a terrible abhorrence of grasping the truth in all its strength and intensity.

Consider the following: We have gradually built up a picture for ourselves of the evolution of mankind and we now know how to assess the fact that, during a certain period in this evolution, wars came upon the scene, that wars were what fired mankind. But it was a time when mankind believed in war. What do I mean when I say that it was a time when mankind believed in wars? What does it mean: to believe in wars? Well, a belief in wars is very similar to a belief in the duel, in the fight between two. But when does a duel have a real meaning? It has a meaning only when the two concerned are inwardly fully convinced that, not chance, but the gods will decide the outcome. If the two who take up their positions in order to fight a duel fully believe that the one who is killed or wounded will receive his death or wound because a god has sided against him, then there is truth in the duel. There is no truth in the duel if this conviction is lacking; then, obviously, the duel is a genuine lie. It is the same in the case of war. If the individuals who constitute the warring peoples are convinced that the outcome of the war is divine, that the gods govern what is to happen, then there is truth in the actions of war. But then the participants must understand the meaning of the words: A divine judgement will come about.

Ask yourselves whether there is any truth in such words today! You need only ask: Do people believe that actions of war express divine judgements? Do people believe this? Ask yourselves how many people believe that the outcome is divine! How many people truly believe this, how many honestly believe this? For among the many lies buzzing about in the world today are the prayers to the gods, or to God, offered up—naturally—by all sides. Obviously, in this materialistic age there cannot be a real belief that a divine judgement is going to take place. So it is necessary to look seriously and soberly at this matter, and admit that one is doing something without believing in its inner reality. One does not believe in this inner reality, and one believes all the less in this inner reality the further westwards one goes in Europe—quite rightly, because the further westwards one goes, the more does one enter western Europe, which has the task for the fifth post-Atlantean period of bringing about materialism.

Things are different going eastwards, however. I am not in the habit of constructing theories about such things or of saying such things lightheartedly. When I say something of this kind it is based on actual facts. It is nowadays already possible to make a remarkable discovery. Coming from the West to Central Europe you discover that here there exists a sporadic belief in divine judgement. In the West this is impossible unless it has been imported from Central Europe. But in Central Europe there are isolated individuals who have a kind of belief in destiny and who use the word ‘divine judgement’. And if you go right to the East where the future is being prepared, you will, of course, find numerous people who regard the approaching outcome as a divine judgement. For Russian people are not averse—as are the people of the West—to seeing a divine judgement in what takes place.

These things must be faced with full objectivity. Only then can we speak truly; only then do our words have meaning. Mankind has the task of learning to give meaning back to words.

Some time ago I drew your attention to what almost amounts to a religious cultivation of something that is entirely without thought or feeling, namely, the lack of desire to know that modern religions, when they speak of ‘God’, actually only mean an angel being, an angelos. When human beings today speak of ‘God’ they mean only their angel, the angel who guides them through life. But they persuade themselves that they are speaking of a being higher than an angel. It is maya that modern monotheism speaks of a single god for, in reality, seen from a spiritual point of view, mankind has the tendency to speak of as many gods as there are human beings on the earth, since each individual means only his own angel. Under the mask of monotheism is hidden the most absolute polytheism. That is why modern religions are in danger of being atomized, since each individual represents only his own idea of God, his own standpoint. Why is this? It is because, today, in the fifth post-Atlantean period, we are isolated from the spiritual world. Our consciousness remains solely in the human sphere.

In the fourth post-Atlantean period human consciousness reached some way into the spiritual sphere, namely, as far as the region of the angeloi. In the third post-Atlantean period it penetrated as far as the archangeloi. Only in this third period could such a thing as the Mysteries of Jutland, of Denmark come into being. What kind of a being was it who announced to each individual mother the coming birth of her child? It was the being about whom the Luke gospel speaks: an archangel, a being from the region of the archangeloi. One who can see only as far as the angeloi and calls an angel-being his god—regardless of whether he believes this is really God, for it is reality and not belief that matters—such a one is incapable of finding any connection that goes beyond the time between birth and death to those regions which are today hidden by external maya. In the third post-Atlantean period, however, he was still able to look into the region of the archangels, for there was still a living connection with that region. In the second post-Atlantean period, the ancient Persian period, what was open to human consciousness was still connected with the archai. Then man did not feel himself to be in what we today call nature. He felt himself to be in a spiritual world. Light and darkness were not yet external, material processes, but spiritual processes. In the original Zarathustra religion, in the second post-Atlantean period, this was so.

So mankind gradually came down to the earth. In the second post-Atlantean period his consciousness reached up into the region of the archai, so that he was then still able to say: As a human being I am not solely an articulated doll consisting of muscles and flesh—which is what modern anatomists, physiologists and biologists maintain—but a being who can only be understood in connection with the spiritual world, immersed in the living weaving of light and darkness, for I belong to the weaving of light and darkness.

Then came the third post-Atlantean period. Nature began to take hold of man in so far as it worked on him. For the processes of birth and death link the soul life of man with nature. For external maya these are natural processes. Birth, conception, death are natural processes for external maya. They are only spiritual processes for one who can see where spiritual reality intervenes in these natural processes, and that is in the region of the archangeloi. This connection was seen during the third post-Atlantean period.

Gradually, nature itself became reality for man. This was from the fourth post-Atlantean period onwards. Before that nature was not spoken of in the way we speak of it today. But man needed to step out of the spiritual world and dwell alone with nature, isolated to a certain extent from the spiritual world. But then he needed an event which would enable him once again to forge links with the spiritual world. In the second post-Atlantean period the divine element appeared to him in the region of the archai; in the third, in the region of the archangeloi; and, in the fourth, in the region of the angeloi. In the fifth post-Atlantean period he had to recognize the divine as man. This was prepared in the middle of the fourth period when the divine appeared as Man—in the Christ. What this means is that Christ must come to be understood ever better and better; He must come to be understood in His connection with the human being. For Christ appeared as Man so that man might find the connection of mankind with the Christ. Such things we must make especially clear to ourselves in connection with the Christmas Mystery. Mankind's connection with the spiritual world must be found in the way that has become possible since man stepped down from this spiritual world in order to dwell within nature. This was prepared, as a fact, during the fourth post-Atlantean period. Now, in the fifth post-Atlantean period, it must be understood—really understood!

Human beings must find their way to an understanding of the fact of Christ, to an understanding of this in its connection with the whole of the spiritual world. There is so much today which is not understood about Christ, and so much which is not understood about Jesus. Yet these are the two constituent parts necessary for the understanding of Christ Jesus! Looking at the historical context we can see that the understanding for Christ disappeared when Gnosis was rooted out. Looking at the mysteries expressed in the Baldur myth we can understand how the feeling for Jesus was rooted out.

If we remain truthful we can see now, in the present, how external life corroborates what we find in history. For how many representatives of religion today believe in their hearts—not merely with their lips but in their hearts—how many believe in the true Resurrection, in the Mystery of Easter? They can only believe if they can comprehend it. How many priests do? Modern priests and pastors think themselves particularly enlightened when they succeed in disavowing the Easter Mystery, the Resurrection Mystery, if they manage somehow to discuss it to bits, to make it disappear through sophistry. They are delighted every time they discover a new reason for not having to believe in it.

First of all, the Christ idea, which is inseparable from the Resurrection Mystery, was made into dogma. Then gradually it became a subject for discussion, and the tendency now is to drop the Resurrection Mystery altogether. But the Mystery of the Birth is also not understood. People no longer want to have dealings with it because they do not want to accept its validity in all its profound depths as a mystery. They want to see only the natural side; they do not want to be aware that something spiritual came down. In the third post-Atlantean period human beings still saw this spiritual element descending, but then their consciousness was at a different level. What is today called modern religion, modern Christianity, really has no desire to comprehend either the birth or the death of Christ Jesus. Some still want to maintain a dogmatic connection. But a comprehension of these things that goes beyond mere words is today only possible through spiritual science. For this to be possible, the horizon of comprehension must be widened. But people today flee from the truth; they literally flee from what could lead them to an understanding of these things.

Only anthroposophical spiritual science is in a position to create out of itself—not by warming up ancient history—certain concepts which will now exist for conscious rather than atavistic understanding. Long ago these concepts existed atavistically; today, people no longer have any real feeling for them. Let me remind you of something I mentioned yesterday. The kingship of the ancient European tribes was connected with all those social institutions I mentioned as emanating from the Mysteries of Jutland. The first child born in the holy night in the third year was destined to be king. He was prepared for this in the way I explained and he grew up to be the man who could be king for three years. He had reached the stage I described when I said that he grew beyond his national limits—he stepped out of the context of his tribe. An individual of the fifth degree-called ‘Persian’ by the Persians—bore in every tribe the name of that tribe; he still stood within the group. The one who was to be king for three years had to be filled with the mystery of the ‘sun hero’. This was the sixth degree, and for this he had to have grown beyond his tribe or group and stand in the context of mankind as a whole. But he could only do this if his connections were not only earthly but also cosmic, if he was a ‘sun hero’, which meant that he lived in a realm governed not only by earthly laws but also by those laws with which the sun is interwoven. If man is to act on the earth he has to have contact with the earthly realm, and contact with this realm brings about a certain process. This process must be recognized. For by recognizing this process we gain an understanding for certain transitions, for certain things into which we need insight if we are to gain insight into reality.

In ancient times a man belonging to the tribe of the Ingaevones was called an ‘Ingaevoni’. But the one who ruled the tribe for three years as a ‘sun hero’ could not be called an Ingaevoni, because he had grown beyond his tribe. It would not have been truthful to call the ‘sun hero’ an Ingaevoni, because he had become something else. You see what an exact concept was attached to an earthly reality because the spiritual world was felt to be streaming in.

Nowadays, when we merely play with words instead of adhering strictly to concepts, who would take it into his head to say that it is untrue to call the Pope a Christian, since this is a paradox, just as it would have been paradoxical to call the king of the Ingaevones an Ingaevoni? If the Pope really wanted to be a ‘pope’, that is, if he really wanted to stand within the actual spiritual process, it would not be possible to take him for a Christian. We can only be Christians if the Pope is not a Christian. To say this would be to speak the truth.

Who would take it into his head today to want to think the truth about such important matters? And who would take it into his head to see in earthly things, which he recognizes as maya, the playing in of divine, of supernatural forces? This would be quite uncharacteristic of the present day. Only if we are forced do we recognize these things; only if forced do we bow to the laws of the cosmos. We are forced to recognize that the blade of wheat sprouts from the earth at a given season, develops ears which in turn produce new seeds; that there is a definite rotation so that what has come into being has to fade again in due season in accordance with the laws of nature. Even this we would not recognize if we were not forced to do so.

In ancient times it was recognized that the ‘sun hero’ called to be the leader of the Ingaevones would cease to be so after three years. These laws were felt, just as were those of the growing plants. It is important to endeavour to think of all these things resounding in unison, in harmony. Only by doing so can one come to the truth and widen one's horizons. For the truth is not a child's game to be arranged according to personal interests. To adhere to the truth is a grave and holy act of worship. This must be felt and sensed. Yet the whole tendency today is none other than to make maya absolute and declare it to be the truth.

What is the historical criticism cultivated today in historical seminars? It is a neat paring down to the bare sense-perceptible facts, and this can only lead to error. For by striving to pare things down to the sense-perceptible facts we drift over into maya. But maya is illusion. So any science of history which endeavours to exclude every spiritual element and, instead, bring maya to the fore, must of necessity lead directly to maya. Just try, by using modern seminar methods applied in historical departments today, to pare things down to the truth by eliminating anything spiritual and accepting only what takes place on the physical plane, that is, only sense-perceptible facts, and you will find that you fall a victim to maya and never reach an understanding of history. Take a modern history book for which anything super-sensible is an absurdity and in which great care is taken to attach validity only to physical events, and you have in your hand the striving to bring maya to the fore. But maya is illusion. So you have to fall a victim to illusion; and this is exactly what you do. The moment you believe history as it is written today you become a victim of maya, of illusion.

But history has not always been written in this way. The way it was done in former times is scorned today. It is a terrible aspect of human karma that even in man's view of history the spiritual element is excluded. Let us look back to the time when the attitude of the fourth post-Atlantean period was dominant. History was told quite differently then. It was told in a way which makes today's professors turn up their noses and say: These fellows were totally uncritical; they let themselves be lumbered with all sorts of myths and sagas; they had no feeling for tidy criticism which would have shown them the facts as they really were. This is what historians say today, and of course also those who copy them. The people in those days were childish, they say. Of course they were childish when compared with today's notions! Let us listen to the old way of telling history, of telling what countless people with the attitude of mind of the fourth post-Atlantean period saw as history. Let us listen to this today and look at it as an example which we can use as a basis for what is to be said tomorrow:

Once upon a time there lived in Saxon lands an Emperor whom people called ‘Red Emperor’, the Emperor with the red beard: Otto of the Red Beard. This Emperor had a wife who came from England and whose heart's desire it was to endow a church. So Otto the Red decided to endow the archbishopric of Magdeburg. The archbishopric of Magdeburg was to have a special mission in Central Europe. It was to link the West with the East in such a way that this very archbishopric would be the one to bring Christianity to the neighbouring Slavs. The archbishopric of Magdeburg made good progress, carrying out charitable works over a wide area, and Otto of the Red Beard saw what good effects his endowment was having in the district. He was very pleased at this. He said to himself: My deeds are sufficient as a blessing in the physical world. He always longed for God to reward him for his benevolent deeds towards the people. That was his aim: that God might reward him because, after all, everything he did was done from piety.

Once he knelt in church in prayer which rose up to become a meditation, beseeching the gods to reward him, when he died, for his endowment, in the same way as he had found his reward on the physical plane, in all the good that had come about in the environment of the archbishopric of Magdeburg. Then a spiritual being appeared to him and said: It is true, you have endowed much that is good, you have acted with much benevolence towards many people. But you have done all this with a view to receiving the blessing of the divine world after your death, just as you are now enjoying the blessing of the earthly world. This is bad and it spoils your endowment.

Now Otto of the Red Beard was very unhappy about this and he spoke with this being who was—was he not?—a being from the ranks of the angeloi. We may feel this in the attitude of mind of the fourth post-Atlantean period. He spoke with this being and this being said to him: Go to Cologne where Gerhard the Good lives. Ask where you can find Gerhard the Good. If you can make yourself more virtuous through what Gerhard the Good will say to you, then perhaps you can avoid what I have just said will happen to you. This, more or less, was the conversation of Otto of the Red Beard with the spiritual being.

With a speed which those around him could not understand, the Emperor Otto made ready to journey to Cologne. In Cologne he called a gathering of the Burgomaster and all ‘wise and benign councillors’. One of those who came he recognized by his appearance as an unusual man, the one whom he had really come to see. He asked the Archbishop of Cologne, who had accompanied him, whether this was Gerhard the Good. And indeed it was. Then the Emperor said to the councillors: I wished to consult with you, but now I shall first speak apart with this man and then discuss with you what I have gleaned from him when I have spoken with him.

Perhaps this put the councillors' noses out of joint somewhat, but we shall not go into this. So the Emperor took aside the councillor known in Cologne as Gerhard the Good and asked: Why do people call you Gerhard the Good? He had to ask this question, for the angel had pointed out that it all depended on whether he could recognize why this man was called Gerhard the Good. For he was to be healed through him. Gerhard the Good answered: People call me Gerhard the Good because they are thoughtless. I have not done anything special. But what I have done, which is something quite insignificant and about which I shall not tell you, has become known to some extent and, because people always want to invent phrases, they call me Gerhard the Good. The Emperor said: Surely it cannot be as simple as all that, and it is extremely important for me and my whole reign that I discover why people call you Gerhard the Good. Gerhard the Good did not want to disclose anything, but the Emperor pressed him ever harder till Gerhard the Good said: Very well, I will tell you why they call me Gerhard the Good, but you must not tell anyone else, for truly I see nothing special in it:

I am a simple merchant, I have always been a simple merchant, and one day I prepared to set out on a journey. First I journeyed on land for a while, and then at sea. I travelled as far as the Orient where I purchased very many valuable materials and valuable objects for very little money. I planned to sell these things elsewhere for double, treble, or even four or five times the price, for this is the custom among merchants; this was my business, my trade. Then I continued my journey by ship. But we were blown off course by an unfavourable wind. We had no idea where we were. So I found myself off course in the wind on the open sea with a few companions and all my costly objects and materials. We came ashore and from this shore a cliff rose up. We sent out a scout to climb the cliff to see what was beyond it, for we had been stranded on the shore. The scout saw a great city beyond the cliff; it was obviously a great trading city. Caravans were approaching along roads from all sides and a river flowed past it. The scout returned and showed us the way to approach the city from a spot where we could make fast our ship.

Here we were, in a city totally strange to us. Soon it became obvious that we Christians were surrounded by heathens. We saw a busy market. I thought to myself that I would be able to sell all sorts of things in the market, for the bargaining was lively. But I did not know the customs of the country. Then I saw coming towards me along the street a man who looked trustworthy. To him I said: Could you help me to sell my wares here? The man evidently felt that I too looked trustworthy and said: Where have you come from? I told him I was a Christian from Cologne. He said: Despite that, you seem quite respectable. Hitherto I have entertained the worst suspicions about Christians, but you do not seem to be a monster. I shall assist you and will find you lodgings. After that you may like to show me your wares.

When the merchant, Gerhard the Good, had settled in his lodgings, the heathen man he had met came one day, inspected his wares and found them exceptionally costly. He said: Though there are quite a few rich people in the town, none of them is rich enough to buy all this. I am the only one to possess anything equivalent to these wares. If you want to sell them to me, I can give you what they are worth, but I am the only one who could do this. The merchant from Cologne wanted to see for himself, so the heathen offered to show him that he did indeed possess wares of an equivalent value to those extremely costly pieces gathered from all over the world.

So Gerhard went to the home of the heathen, where he saw immediately that he was dealing with a most important citizen of the town. First the heathen led him to a chamber in which twelve youths lay chained. They were prisoners, starving and wretched. He said: See, these are twelve Christians whom we took prisoner on the high seas where they were drifting aimlessly. Now come and see the rest of the wares. He took him to another room and showed him the same number of miserable old men. Gerhard's heart bled more for the old men than it had for the youths. Then he showed him a number of women—fifteen, I believe—who had also been taken prisoner. And he said: If you give me the wares I will give you these prisoners. They are exceedingly valuable and you can have them.

Then Gerhard, the merchant from Cologne, discovered that one of the women was exceedingly valuable because she was a daughter of the King of Norway who had been shipwrecked with her women—only some of the fifteen, the others were from elsewhere—and taken prisoner by the heathen. The other women were from England, as were the youths and old men. They had set sail with William, the son of the King of England, to fetch his Norwegian bride. When he had collected his Norwegian bride from Norway they had met with misfortune and been washed out to sea. William, the King's son, had been separated from the others. They did not know what had befallen him. As far as they were concerned he was lost. But the others, the women and the King's daughter from Norway, the twelve noble youths, the twelve noble old men, and the English women who had accompanied William to collect his bride, had all been shipwrecked and fallen into the hands of this heathen prince. He now wanted to sell them to Gerhard in exchange for his oriental wares. Gerhard wept bitter tears, not on account of the wares but, on the contrary, because he was to receive such valuable commodities in exchange for them. With his whole heart he agreed to the deal. The heathen prince was much moved and thought to himself: These Christians are not at all the monsters I thought them to be. He even equipped a fully provisioned ship so that Gerhard might take the youths and the old men, the King's daughter and the maidens across the sea with him. In parting from them all he was much moved and said: On account of you I shall henceforth be very just to all Christians who come into my care.

Now the merchant Gerhard from Cologne set off across the sea, and when they came to the point where the configuration of the land showed that the passages to London and to Utrecht must separate, he said to his travelling companions: Those who belong to England may sail that way. Those who belong to Norway, the King's daughter with her few women, may come with me to Cologne and I shall see whether the one whose bride she was to be has perhaps been found so that he may come and collect her.

In Cologne Gerhard kept the King's daughter in accordance with her standing. She was most lovingly cared for by his family. Only at first—Gerhard the Good permitted himself to remark—was his wife's nose put slightly out of joint when he arrived with the King's daughter. But soon she loved her like her own daughter. These things are quite understandable. She grew up like a daughter of the house and was cared for lovingly. Her only great sadness was that she never stopped weeping for her beloved William, for she naturally presumed that if he had been saved he would scour the world to find her. But he did not come. The family of Gerhard the Good loved her, and Gerhard had a son, so he thought to himself that this beautiful maiden might become a wife for his son. Of course, in accordance with opinions at that time, this could only happen if the son could be raised up to an equal standing. The archbishop of Cologne declared himself prepared to make the son a knight. Everything was done in a suitable way. Gerhard was very rich and everything went well. Tournaments were held and after waiting still another year in case William should turn up—the King's daughter had begged for this—preparations were made for the wedding.

During the wedding a pilgrim appeared, a man with a beard so long that it was plain to see that much time had passed since it had last seen a blade. And he was very sad. Gerhard the Good was filled with pity at the sight of the pilgrim and asked him what was the matter. It is impossible to say, said the pilgrim, for from now on he must carry his sorrow through the wide world; from today he knew that his sorrow would never cease. For the pilgrim was William who had lost all his companions, had found land at last, had wandered about and arrived at the very moment when his bride was almost married to Gerhard's son in Cologne. Then Gerhard said: Of course you shall have your rightful bride; I shall speak with my son. Since the bride loved her lost bridegroom, William, more than Gerhard's son, everything was arranged and, after her marriage to William had been celebrated in Cologne, Gerhard accompanied William, the heir to the throne of England, with his bride to England. There he left them. Since he was known in London as a merchant he walked about the town and heard that a great meeting was in progress. Everything was in turbulence and it was plain to see that a revolution might break out. He heard that this was because there was no heir to the throne. The heir had disappeared years ago. He had quite a number of supporters in the land, but all the others were in disagreement and the meeting was now to decide on a new heir.

Gerhard donned his best robe and went to the meeting. He was allowed in on account of his best robe—which was exceedingly splendid because he was such a rich merchant. There he found four-and-twenty men discussing who should replace the beloved heir, William. Gerhard saw that the four-and-twenty were the selfsame men he had rescued from the heathen prince and had sent to London at the point where the ways to London and Utrecht parted. They did not recognize him immediately. They told him that William had been lost—William, whom they loved above all others. But then they recognized each other. Now Gerhard explained that he would bring William to them. So the matter was settled. I need not describe to you the joy which now broke out all over England. At first, in the meeting, before they knew who Gerhard was about to bring to them, but having recognized him as the one who had saved them, they even wanted to declare Gerhard himself king. Now William became King of England. Then William wanted to confer on Gerhard the Duchy of Kent, but he did not accept this. Even from the new Queen, who had for so long been his foster daughter, he refused the gold treasures she wished to bestow on him, accepting only a ring and a few other trinkets to bring to his wife as keepsakes from their foster daughter. So he departed for home.

All this has now unfortunately become known here—said Gerhard the Good to Otto the Red—and that is why people call me Gerhard the Good. But it is not for people, or even myself, to judge whether what I did was good or not. Therefore it is nonsense for people to call me Gerhard the Good, for the words can have no meaning.

Otto the Red, the Emperor, listened attentively and realized that other attitudes than the one he had developed were possible and existed, even in the heart of a merchant of Cologne. This made a deep impression on him. He returned to the council meeting and said to the councillors: Gentlemen, you may go home, for I have learned all I needed to know from Gerhard the Good. This put the noses of the wise and benign councillors thoroughly out of joint, but the attitude of soul of Otto the Red was entirely transformed.

This is how a story—history—was told in those days. What is told here is criticized, obviously, by the historians of today, whose aim is to pare history down to the facts of the physical plane, facts which have their feet on the ground. Not only this event but many others also were told, when the feeling for history was still that of the fourth post-Atlantean period, with the inclusion of not only the physical facts but also with the meaning they had in relation to the spiritual world. There was an interweaving between what happened on the physical plane and what flowed through it, giving it meaning.

There is very deep meaning in the story of Otto the Red and Gerhard the Good.

I wanted to tell you this story, which was once seen as history, so that tomorrow we can use it, among other things, as a foundation for further discussions which will widen our horizons still further.