The Rudolf Steiner Archive

This single lecture is the seventh of eleven lectures given by Rudolf Steiner at Oslo, Berlin, and Dornach during the Christmas Season of 1921. It is from the lecture series entitled, Norse and Middle European Spiritual Impulses.

In the course of these lectures I have often explained how a man is not in a sleeping state only during ordinary sleep but that this state also plays into his everyday conscious life. This obliges us indeed to describe the state of complete wakefulness as existing, even in everyday consciousness, for our conceptual life alone. Compared to the conceptual life, what we bear within us as our life of feeling is not so closely connected with our waking state. To the unprejudiced observer our feeling life shows affinity to dream-life; though dream-life runs on in pictures and the life of feeling in the way we all know. Yet we soon realise that, on the one hand, dream-life—which as we know conjures up in pictures, into everyday life, facts unknown to ordinary consciousness—can be judged only by our conceptual faculty of discrimination. It is by means of this same faculty alone that the whole range and significance of our feeling life can be estimated. And what goes on in a will-impulse, in the expression, the working, of the will, is just as hidden from ordinary consciousness as what in dreamless sleep happens to man, as a being of soul and spirit, from the moment of falling asleep to that of waking.

What actually takes place when we perform the simplest act of will, when, let us say, by merely having an impulse to do so we raise an arm or a leg, is in fact just as great a mystery to us as what goes on in sleep. It is only because we can see the result of an act of will that the act itself enters our consciousness.

Having thought of raising our arm—but that is merely a thought—we see when this has taken place how the arm has indeed been raised. It is by means of our conceptual life that we learn the result of an act of will. But the actual carrying out of the deed remains hidden from ordinary consciousness, so that, even during our waking hours, what arises in us as an impulse of will we have to attribute to a sleeping state. And the whole of our life of feeling runs its course just like a dream.

Now what concerns us here is that, when taken as a whole, the facts I have just mentioned can be quite clear to our ordinary consciousness, although perhaps, when given an abstract interpretation certain points may not seem so at once. But by carefully following up the facts in question we shall find what has been said to be correct.

Consciousness when developed is able to follow up these facts. In particular it can observe in detail the conceptual life and the life of the will. We know how through exercises described in several of my works ordinary objective knowledge can be raised to Imaginative knowledge. On being observed this Imaginative knowledge or cognition shows, to begin with, its true relation to the human being as a whole. It will be useful for us, however, to recall certain facts about ordinary consciousness, before going on to what this Imaginative knowledge has chiefly to say about a man's conceptual power and his will.

Let us then look at the actual life of thought—the conceptual life. You will have to admit; If this conceptual life is experienced without prejudice, we shall not feel it to be a reality. Conceptions arise in our life of soul and there is no doubt the inner course of a man's conceptions is something added to the outer course taken by the facts. The outer course of events does not directly demand the accompaniment of an inwardly experienced conception. The fact of which we form an idea could take place without our experiencing it as an idea. Sinking ourselves in these conceptions, however, teaches us too that in them we live in what, compared with the external world, is something unreal. On the other hand, precisely in what concerns the life of will—which seems to ordinary consciousness as if experience in sleep—we become aware of our own reality and of the truth about our relation to the world.

As we form conceptions we find more and more that these conceptions live in us just as the images of objects are there in a mirror. And just as little as, in the case of what is usually called the real world, we feel the mirror-images to be a reality, do we—if our reason is sound—look upon our conceptions as real.

But there is another thing which prevents our ascribing reality to erg conceptions, and that is our feeling of freedom. Just imagine that while forming conceptions we lived in them so that they ran on in us in the way nature works. The conceptual life would be like something happening outside in nature, taking place as a necessity. We should be caught up in a chain, of necessities from which our thinking would be unable to free itself. We should never have the sense of freedom which, as such, is an actual fact. We experience ourselves as free human beings only when free impulses living in us spring out of pictures having no place in the chain of natural necessities. Only because we live with; our conceptions in pictures outside the necessary natural phenomena are we able, out of such conceptions, to experience free impulses of will.

When observing our conceptual life thus, we perceive it to be entirely unreal; whereas our life of will assures us of our own reality. When the will is in action it brings about changes in world outside—changes we are obliged to regard as real. Through our will we make actual contact with the external world. Therefore, it is only as beings of will that we can perceive ourselves as realities in the external world.

When from these facts—easily substantiated in ordinary consciousness—we go on to those of which Imagination can tell us, we find the following. When we have acquired Imaginative knowledge and, armed with this, try to arrive at a knowledge of man himself, then actually in two respects he appears a quite different being from what he is for ordinary consciousness. To ordinary consciousness our physical body is a self-contained entity at rest. We differentiate between its separate organs and observing an organ in our usual state of consciousness we have the impression of dealing with an independent member of the body which, as something complete in itself, can be drawn in definite outlines.

This ceases the moment we rise to Imaginative knowledge and study from that point of view the life of the body. Then this something at rest shows—if we don't want to be really theoretical, which of course it is always possible to be in a diagram—that it cannot be drawn in definite outline. This cannot be done in the case of lungs, heart, liver and so on, when we rise to Imaginative knowledge. For what this reveals about the body is its never-ending movement. Our body is in a state of continued motion—certainly not something at rest; it is a process, a becoming, a flux, which imaginative cognition brings to our notice. One might say that everything is seething, inwardly on the move, not only in space but, in an intensive way, one thing flows into another. We are no longer confronted by organs at rest and complete; there is active becoming, living, weaving. We cannot speak any more of lungs, heart, liver, but of processes—of the lung-process, heart-process, liver process. And these separate processes together make up the whole process—man. It is characteristic of our study of the human being from the point of view of Imaginative knowledge, that he appears as something moving, something enduring, in a state of perpetual becoming.

Consider what it signifies to have this change in our view of a man; when, that is, we first see the human body with its definitely outlined members, and then direct the gaze of our soul to the inner soul-life, finding there nothing to be drawn thus definitely. In the life of soul, we see what is taking its course in time, something always becoming, never at rest. The soul-life shows itself indeed to be a process perceptible only inwardly, a process of soul and spirit, yet clearly visible. This process in the life of soul, which is there for ordinary consciousness when a man's inner being is viewed without prejudice, this state of becoming in the soul-life, has very little resemblance to the life of the body at rest. It is true that the life of the body also shows movement; breathing is a movement, circulation is a movement. In relation to how a man appears to Imaginative cognition, however, I would describe this as merely a stage on the way to movement. Compared with the delicate, subtle movements of the human physical body revealed to Imaginative cognition, the circulation of the blood, the breathing, and other bodily motions seem relatively static.

In short, the objective knowledge of the human body perceived it ordinary consciousness is very different from what is perceived as the life of soul, that is in a perpetual state of becoming—always setting itself in motion and never resting.

When, however, with Imagination we observe the human body, it becomes inwardly mobile and in appearance more like the soul life. Thus, Imaginative cognition enables us to raise the appearance of the physical body to a level with the soul. Soul and body come nearer to each other. For Imaginative cognition the body in its physical substance appears more like the soul.

But here I have brought two things to your notice which belong to quite different spheres. First, I showed how the physical body appears to Imaginative cognition as something always on the move, always in a state of becoming. Then I pointed out how indeed, for the, inner vision of our usual consciousness, the ordinary life of soul is also ceaselessly becoming, running its course tie—a life, in effect, to which it is impossible to ascribe definite outlines.

When, however, we rise to Imaginative cognition, this life of soul also changes for the inward vision, and changes over in an opposite direction to the life of the body. It is noticeable that when filled with Imaginative knowledge we no longer feel any freedom of movement in our thoughts, in the combining of them with one another. We also feel that by rising to Imaginative cognition our thoughts gain certain mastery over our life of soul. In ordinary consciousness we can add one thought to another, with inner freedom either combine or not combine a subject with a predicate—feel free in our combining of conceptions.

This in not so when we acquire imaginative knowledge. Then in the thought-world we feel as though in something which works through powers of its own. We feel as if caught up in a web of thought, in such a way that the thoughts combine themselves through their own forces, independently of us. We can no longer say I think—but are forced to change it to: It thinks. In fact, we are not free to do otherwise. We begin to perceive thinking as an actual process—feel it to be as real a process in us as in everyday life we experience the gripping of pain and then its passing off, or the coming and going of something pleasant. By arising to Imaginative cognition, we feel the reality of the thought-world—something in the thought-world resembling experience in the physical body.

From his it can be seen how, through Imaginative knowledge, the conceptual life of the soul becomes more like the life of the body, than is the soul-life—as seen through the inner vision of ordinary consciousness. In short, the body grows soul-like. And the soul becomes more like the body, particularly like those bodily processes which to Imaginative consciousness disclose themselves in their becoming.

Thus, for Imaginative cognition the qualities of the soul approach those of the body, and the qualities of the body those of the soul. And we see the soul and spirit interweaving with the bodily-physical the two becoming more alike. It is as though our experience of what is of the soul acquired a materialistic character while our view of the bodily life, physical life generally, were spiritualised

This is an important fact which reveals itself to Imaginative cognition. And when further progress is made to Inspired Cognition, we find another secret about the human being unveiled. Having acquired Inspired knowledge we learn more of the material nature of thinking, of the conceptual faculty; we learn see more deeply into what actually happens when we think.

Now, as I have said, we no longer have freedom in our life of thought. "It thinks,” and we are caught up in the web of this "It thinks.” In certain circumstances the thoughts are the same as those which in ordinary consciousness we combine or separate in freedom, but which in Imaginative experience we perceive to take place as if from inner necessity.

From this we see that it is not in the thought-life, as such, that freedom and necessity are to be found, but in our own attitude, our own relation, to the thought-life of ordinary consciousness. We learn to recognise the actual situation with regard to our experience, in ordinary consciousness, of the unreality of thoughts. We gradually come to understand the reason for this experience, and then the following becomes clear.

By means of the organic process our organism both takes in and excretes substances. But it is not only a matter of these substances separating themselves from the organic process of the body and being thrown out by the excretory organs—certain of these substances become stored up in us. Having been thrown out of the life-process these remain, to some extent, in the nerve-tract, and in other places in the organism. In our life-process we are continuously engaged in detaching lifeless matter. People able to follow minutely the process of human life can observe this storing up of lifeless matter everywhere in the organism. A great part of this is excreted but there is a general storing up of a certain amount in a more tenuous form. The life of the human organism is such that it is always engaged on the organic process—like this (a drawing was made) But everywhere within the organic process we see inorganic, lifeless matter, not being excreted but stored up (which I indicated here with red chalk): I have drawn these red dots rather heavily because it is chiefly the unexcreted, lifeless matter which withdraws to the organ of the human head, where it remains.

Now the human organism is permeated throughout by the ego (I indicate this with green chalk). Within the organism the ego comes in contact with the lifeless substances which have been separated off and permeates them. So that our organism appears as having, on the one hand, its organic processes permeated by the ego, the process, that is, containing the living substance, and of having also what is lifeless—or shall we say mineralised—in the organism permeated by the ego.

This, then, is what is always going on when we think. Aroused by sense-perceptions outside, or inwardly by memory, the ego gets the upper hand over the lifeless substances, and—in accordance with the stimulation of the senses or of the memories—swings these lifeless substances to and fro in us, we might almost say makes drawings in us with them. For this is no figurative conception; this use of inorganic matter by the ego is absolute reality It might be compared to reducing chalk to a powder and then with a chalky finger drawing all kinds of figures. It is an actual fact that the ego sets this lifeless matter oscillating, masters it, and with it draws figures in us, though the figures are certainly unlike those usually drawn outside. Yet the ego with the help of this lifeless substance does really make drawings and form crystals in us—though not crystals like those found in the mineral kingdom (see red in drawing).

What goes on in this way between the ego and the mineralized substance in us that has detached itself as in a fine but solid state—it is this which provides the material basis of our thinking. In fact, to Inspired cognition the thinking process, the conceptual process, shows itself to be the use them ego makes of the mineralised substance in the human organism.

This, I would point out, gives a more accurate picture of what I have frequently described in the abstract when saying: In that we think we are always dying,—What within us is in a constant state of decay, detaching itself from the living and becoming mineralised, with this the ego makes drawings, actual drawings, of all our thoughts. It is the working and weaving of the ego in mineral kingdom, in that kingdom which alone makes it possible for us to possess the faculty of thinking.

You see it is what I have been describing here which dawned on the materialists of the 19th century, though they misconstrued it. The best advocates of materialism—and one of the best was Czolbe—had a vague notion that while thoughts are flitting through us physical processes are at work. These materialists forget, however,—and this is where error crept in—that it is the purely spiritual ego making drawings in us inwardly with what in mineralized. And on this inward drawing depends what we know of the actual awakening of ordinary consciousness.

Let us now consider the opposite side at the human being, the side of the will-impulses. If you recall what I have been describing, you will perhaps perceive how the ego becomes imprisoned in what has been mineralized within us. But it is able to make use of this mineralised substance to draw with it inwardly. The ego is able to sink right down into what is thus mineralised.

If, on the other hand, we study the life-processes, where the non-mineralised substances are to be found, we come to the material basis of the will. In sleep the ego leaves the physical body, whereas in willing the ego is only driven out of certain parts of the organism. Because of this, at certain moments when this is so, there is nothing mineralised in that region, everything there is full of life. Out of these parts of the organism, where all is alive and from which at that moment nothing mineralised is being detached, the impulses will unfold. But the ego is then driven out; it withdraws into what is mineral. The ego can work on the mineralised substances but not on what is living, from which it is thrust out just us when we are asleep at night our ego is driven out of the whole physical body.

But then the ego is outside the body whereas on mineralisation taking place it is driven inside. It is the life-giving process which thrust the ego out of certain parts of the body; then the ego is as much outside those parts as in sleep it is driven out of the whole body. Hence, we can say that when the will is in action parts of the ego are outside the regions of the physical body to which they are assigned. And those parts of the ego—where are they then? They are outside in the surrounding space and become one with the forces weaving there. By setting our will in action we go outside ourselves with part of our ego, and we take into us forces which have their place in the world outside. When I move an arm, this is not done by anything coming from within the organism but through a force outside, into which the ego enters only by being partly driven out of the arm. In willing go out of my body and move myself by means of outside forces. We do not lift our leg by means of forces within us, but through those actually working from outside. It is the same when an arm is moved. Whereas in thinking, through the relation of the ego to the mineralised part of the organism, we are driven within, in willing just as in sleep we are driven outside. No one understands the will who has not a conception of man as a cosmic being; no one understands the will who is bounded by the human body and does not realise that in willing he takes into him forces lying beyond it.

In willing we sink ourselves into the world, surrender ourselves to it. So that we can say: The material phenomenon that accompanies thinking is a mineral process in us, something drawn by the ego in the mineralised parts of the human organism. The will represents in us a vitalising, a widening of the ego, which then becomes a member of the spiritual world outside, and from there works back upon the body.

If we want to make a diagram of the relation between think and willing, it must be done in this way (a drawing was made). You see it is quite possible to pass over from an inward view of the soul-life to its physical counterpart, without being tempted to fall one-sidedly into materialism. We learn to recognise what takes place in a material way in thinking and in willing. But once we know how in thinking the ego plays an actual part with the inorganic, and how, on the other hand, through the organic life-giving process in the body it is driven out into the spirit, then we never lose the ego.

Materialism is therefore justified on the one hand, whereas on the other it no longer holds good. Simply to attack materialism betrays a superficial attitude. For what in a positive sense the materialist has to say is warranted. He is at fault only when he would approach man's whole wide conception of the world from one side.

In general, when the world and all that happens in it is followed inwardly, spiritually, it is found more and more that the positive standpoints of individual men are warranted, but not those that are negative. And in this connection spiritualism is often just as narrow as materialism. In what he affirms positively the materialist has right on his side, as the spiritualist has on his, when positive. It is only on becoming negative that they stray from the path and fall into error. And it is indeed no trifling error when, in an amateurish fashion, people imagine they have succeeded in their striving for a spiritual world-conception without having any understanding of material processes, and then look down on materialism. The material world is indeed permeated by spirit. But we must not be one-sided; we must learn about its material characteristics as well, recognising that reality has to be approached from various sides if we are to arrive at its full significance.

And that is a lesson best taught by a world-conception such as that offered by Anthroposophy.

Today I shall add to what has been said over the past few days, both, before and after Christmas, about the Being of Christ. Our angle of approach to the question of Christ will be to relate it in a brief sketch chiefly to the world-wide social question. Mankind has at the present time an urgent need to reach a global understanding. Yet whatever sphere of life we turn to, we find precious little of any such understanding. The need for an understanding is there. What is not there is any talent on the part of human beings to come to such an understanding. We see how attempts are made to consult one another about important aspects of life. We see congresses taking place everywhere. With regard to the matters being discussed at these congresses, what is to be found in the depths of human souls is quite different from the words which are exchanged there. In the words exchanged at these congresses there are appearances which are deceptive. These appearances are supposed to give the impression that individual human beings everywhere desire to come to terms with one another, or something similar. But such coming to terms cannot be achieved anywhere, because it is not actually individual human beings who are speaking with one another but members of various nations. Only the external appearance makes it seem as though individuals were speaking with one another. What is actually speaking through each one are the very varied beings of the different nations. And since it is in the very nature of human beings these days to notice only the verbal content of words and not the source of the words—not the soil in which they are rooted—since human beings fail to discern these fundamental aspects of life, it is simply not noticed that it is the folk daemons who are speaking with one another, rather than human being with human being.

We would be hard put to it to find clearer proof of the fact that Christianity is today not realized in the world. Christianity is not realized, for fully to understand Christ means: to find man as man within oneself. Christ is no folk god, no god of any race. Christ is not the god of any group of human beings. He is the god of the individual, in so far as the individual is a member of the human race as a whole. Only when we can understand the Christ-being, through all the means available to us, as the God of mankind, only then will Christ come to have what will certainly be the greatest possible social significance for the globe as a whole.

We have to understand very clearly that there are things which hold sway in the depths of the soul, things which do not find their way into those words that remain stuck in empty phrases as a result of the differences between the folk daemons. Out of the situation in which people are content to reside at present, it is not possible to bring about what can actually only be brought about today out of the profound depths of man's being. Today what is needed is profundity, a willingness to enter into the profound depths of man's being, if forces of advance, forces of fruitful progress are to enter into earth evolution. What can be heard today in every corner of the earth does not to any extent even touch the surface of all that is rooted in the human being. What ought now to enter into mankind is the quest for what is most profoundly rooted in the being of man.

Let us now show in a few simple outlines the main differences that exist in people's attitudes to what could lead to a recognition and an understanding of the question of Christ. I have often drawn the distinction for you between people of the West, people of the East, and people of the middle region between West and East. This distinction can be viewed from very varied standpoints. Justice can only be done to it if it is considered without any kind of prejudice and with the utmost impartiality, if we refrain from looking with sympathy or antipathy at one or other of these divisions, perhaps because we happen to belong to one or the other of them ourselves. Today all the people of the world must work together in order to bring forth true unity in Christ. It can certainly be said that in the most varied parts of the world, in the very depths of mankind, the impulse exists towards finding this unity. But the search must take us into the profound depths.

Turning first to what appears now in the civilizations of the West, we discover that the essential element in these western civilizations finds an expression in the type of spirituality which is valid today. This special spirituality of today has the characteristic of taking the form of abstractness; it celebrates its greatest triumphs in ideas and abstractions. These ideas, these abstractions, are most suited to gaining a knowledge of nature as it appears to our senses, and a knowledge of that aspect of social life which has to take place as a result of the forces of the sense-perceptible world. With these forces, which I shall call the western forces, it is quite possible to penetrate into the depths of the human being and of the universe. Above all, these forces of the West have provided the foundation for scientific thinking and have sought those impulses of social life which derive from scientific thinking and which mankind will need in the future in order to shape life on earth in a possible way. What follows will show this to be so. By no means all the treasures of western spiritual life have been brought to the surface.

To start with, it is perfectly true that today's natural science could only be founded on those fundamental forces of man's being which can be most adequately expressed in the spirituality of abstractness and ideas. But it is also true that in everything that has been revealed there is another essential element as well. What has been revealed in the thought processes of natural science, and the social thought processes that go with it, can indeed be taken right up to the spiritual realm. A progression can be made from the laws of nature to a recognition of the spiritual beings within nature. These beings of nature are divine and spiritual. And if Christianity is to be understood in a way that befits mankind's most current needs, it will have to be permeated with that very spirit which has so far only poured itself out into natural science and its social consequences through the forces of the West. Any world conception gained out of these forces of the West can only be satisfying if it can be expressed in clearly defined, sharply contoured concepts and ideas. Human beings will need such clear, sharply defined concepts for the future of the earth. They will have to learn to present the highest spiritual content to mankind in terms which are every bit as clearly defined as are the natural and social concepts arising out of the forces of the West.

Let us turn now to the forces of the East. Here, what is made clearest to us is the following: If, out of the forces of the East, we want to attempt to describe Christianity, or indeed anything divine and spiritual, in sharp, clearly-defined terms, our efforts will be invain. Starting with Russia and going eastwards through Asia, the whole of the East brings forth forces in its peoples which are not capable of rising up to spiritual, divine realms in sharply defined concepts. The forces here are suitable for rising up to the spirit out of the depths of feeling.

In order to describe Christianity in a manner befitting the West we need philosophy, we need a concept of the world which is clothed in modern thought forms. But to describe Christianity with the forces of the East we cannot find such thought forms if we remain at the level of outer nationality. If we remain in the external, sense-perceptible world we have to grasp other means. For instance, we have to describe the feelings which are found as soon as we start going further and further eastwards, even in the regions of central Europe bordering on the East. Look at the living rooms of simple people and see the altar with the Mother of God in the corner. See how the image of the Mother of God is greeted by visitors as they arrive. Everywhere the first greeting is for the Mother of God, and only then are greetings exchanged with the people in the room. This is something that emanates from all the forces of the human being, with the exception of those of abstract ideas. There exists a radical contrast between West and East in the inmost feelings for what is divine and spiritual. Yet all these forces are root forces which can develop further, which can put forth leaves and shoots and finally bear fruit, if only they can come to a fundamental understanding of themselves.

The West is capable of reaching a conception and a feeling of the Father God in a manner which befits the new human spirit, a conception and a feeling beside which those other divine spiritual beings, the Son and the Spirit, can stand. But above all it is the task of the West to contribute to the world concepts and feelings about the Father God which are different from those possible in earlier times, when only vague presentiments could be achieved in this respect. On the other hand, if the forces mainly present in the East are developed—the forces which can only be described suitably in what might be called a non-intellectual way with the help of external gestures—if these forces are developed with the feelings and will impulses they entail, and if they take up also the forces streaming towards them from the West, they will be able to come to a fitting concept and a fitting feeling of the Son God. In this way mankind's development into the future can only be rightly understood when the things that are achieved in the different regions of the earth are taken to be contributions to a total outcome.

Especially the more outstanding spirits in the West—though mostly they are not aware of this themselves—may be seen to be struggling for a concept of the Father God, a concept arising from the foundations of natural science. And in the East we see in the external gestures of the people, in what comes out of their feelings and their will, how they are wrestling for an understanding of the Son God, the Christ. The middle region stands between these two extremes. This is shown clearly by what has been developing more recently in the culture of the middle region. It is characteristic of modern theology in Central Europe that it is uncertain in its understanding of the Father and also in its understanding of the Son, the Christ. Endeavours to find such an understanding are taken immensely earnestly. But this very earnestness has caused the endeavours to be split in two separate directions. On the one hand we see knowledge developing, and on the other we see faith. We see how knowledge is to contain only what applies to the sense-perceptible world and everything that belongs to it. And we see how faith, which must not be allowed to become knowledge, is allotted everything that makes up man's relationship to what is divine and spiritual. These divergent endeavours express the quest, a quest which cannot achieve an adequate concept and feeling for either the Father God or the Son God without joining forces with the other regions of the earth, with East and West.

How such a global working together in the spirit should take place can be seen especially in the beginnings made by the Russian philosopher Vladimir Soloviev.¹ This Russian philosopher has taken western thought forms into his own thinking. If you are thoroughly familiar with the thought forms of the West, you will find them everywhere in Soloviev's work. But you will find that they are handled differently from the way in which they are handled in the West. If you approach Soloviev with a thinking prepared in the West you will have to relearn something—not about the content of thoughts, but about the attitude of the human being towards the content of thoughts. You will have to undergo a complete inner metamorphosis.

Take what I regard as one of the cardinal passages in Soloviev's work, a passage he has invested with a great deal of human striving towards a knowledge of man's being and his relationship with the world. He says: Human beings must strive for perfection. This endeavour is expressed in the way they strive for the truth. By uniting truth ever more and more closely with their souls they will become ever more and more perfect. Without this movement towards perfection human life would be worthless. Human beings must have the prospect of reaching the highest pinnacles of perfection through truth, as otherwise their lives would be null and void. At the same time they must have a part in immortality, for a striving for perfection destined only to be forfeited in death would be a fraud of universal proportions.

This is expressed by Soloviev in words and thought forms which imitate those of the West, or rather the thought forms are borrowed and the word forms imitated. But the way in which it is expressed, and the way the impulse to express it is present—this is impossible in the West. You will not find it expressed in this way by any western philosopher. Just imagine Mill or Bergson saying such a thing! It is unimaginable. These are the things for which we must develop a sense nowadays. We must develop a sense for the living sources from which words flow. The content of words is growing ever more insignificant in comparison with world concepts. A sense for the living source of things is what has real significance.

We can today only imagine a person to be capable of speaking in the way Soloviev does if he still has a true experience of what every one of his compatriots does before the icon of the Mother of God. Such a person must stand immersed in his people, a people capable of bringing proof without having to base it on abstract, logical foundations, a people for whom proofs based on mere abstract logic are less important than those which come out of the whole human being.

We feel in these words of Soloviev how, coming from the East, what is said comes out of the total being of man, not just out of mere intellectual human understanding. Because Soloviev speaks and thinks and feels out of the very foundations of his people, the whole of his world conception tends in the direction of the Christ. Because he has also taken on, as something from outside, the thought forms of the West, his world conception at the same time tends in the direction of the Father God as well as the Christ. Thus we discover in him something which it is almost impossible to find anywhere in the present, and that is a fundamental, clear distinction in the feelings of a human being between the way to the Father God and the way to Christ, the Son God. In a spirit such as Vladimir Soloviev we find a hint of what must come about in the future. For what must come about is a working together of the different regions of the earth, and this cannot come about if any one region imagines itself to be in possession of the whole.

Mankind came forth out of a unity. If we go back into the obscure, remote antiquity of human evolution we come to an archetypal wisdom which was still instinctive and which, because of this, still filled the whole human being. Throughout the whole of the earth people communicated with one another, not yet by means of the logical content of language but externally, by means of the then still existing inner capacity to communicate in gestures, of which today we no longer have the faintest idea. People communicated with one another by means of something which today, if at all, remains only in those remnants of the treasure-house of language which we call interjections. Naturally, if you exclaim: Whew! or sigh: Oh! you will be understood world over. This kind of understanding resembles the communication that took place at the time of instinctive archetypal wisdom. Today we no longer know how to feel in language as a whole what the archetypal wisdom felt in it. All that remains for us is our feeling or the interjections which, of course, we only use occasionally. In parenthesis let me add that it is quite in keeping that, out of people's dissatisfaction arising from the whole chaos of our spiritual life, authors are starting to write novels in interjections. This does happen nowadays. I am not quoting, but simply mention that you can find prose passages today which read: Ah! Oh! Wow! Eh! Then the writer begins: Once there was—and then come more interjections. Some recent novels are tending in this direction. As symptoms they are not without significance. As I said, this just in passing.

We have lost the ability to invest the whole of language with what we today only invest in interjections. Consider the following: ‘Anthropos’ means man, human being. ‘Anthropoid’ means man-like, that is, the higher animals. The final syllable, ‘oid’, is connected with the word which means ‘like, similar to’. Now there is a remarkable connection between Greek and, for instance, German. In German the final syllable meaning ‘like’ is ‘ig’. This is pronounced ‘ich’. If we speak this final syllable by itself, we have the German word for ego, for our own being. This is one kind of etymological truth. The ‘ich’ in the human being is what strives in its totality to become like the universe. ‘Ich’ is like, is similar to, everything; microcosm compared with macrocosm. Of course to go into things in this way cannot be done in the superficial manner in which etymology and linguistics are conducted nowadays. One has to go down to a more profound level and gain a sense for the way in which the sounds are connected with one another.

I brought this up merely to show one of the facets of what we must do to enter into language in search of a far more alive content than exists nowadays in the languages of the world. We must strive not to take words merely as words but to seek out their living roots. We must learn to understand that two people can say the same thing and yet mean something quite different, depending on the way of life from which it stems. We shall need such a deepening of our feelings in order to enter into the kind of global working together which will be necessary if mankind is to set out once more on the upward path.

It is not enough to address Christ as: Lord, Lord! Christ must become something which fills the whole human being. This can only happen if we support our understanding with something which comes to meet us when we look towards the archetypal wisdom of the world and remind ourselves that that wisdom made mankind into a totality. It was, though, a totality in which all individuality was lost. But evolution progressed. Human beings became ever more individualized. They felt more and more that they were approaching the point at which each one feels separated from all the others, for that alone guarantees the experience of freedom. So something had to be poured out into human evolution which might once more bring unity to the whole earth. This was the Christ-being. The Christ-being will only be fully understood when we gain from it a feeling for the impulse to bring about a social unity of human beings over the whole earth. Or looked at the other way round: Only the Christ-being, fully understood, can lead to a right social impulse throughout the world.

We look to the archetypal wisdom, which developed out of instinctive foundations to a certain high degree of vision—not our vision but an ancient vision. We find this vision in its final phase expressed in the archetypal symbol of what the three wise men, the three Magi from the East, brought to Christ Jesus. What led them to Christ Jesus was the most ancient and, at that time, the highest wisdom of mankind. And at the same time we are told by another evangelist how the individual human being, out of the inmost forces of his soul, as though in a dream—for the individual is alone when he dreams, even though he may be in company with others—is also led to Christ Jesus, how the shepherds in the field, dreaming in their solitary souls, are led to Christ Jesus: the first beginning of a new age. By the fourth century AD mankind had lost the wisdom of the Magi from the East. At the time of the Mystery of Golgotha the highest archetypal wisdom—about to fade—meets and mingles with something that appears at first utterly devoid of wisdom, something which must be developed ever further, until in the end it can take root in every individual human being, uniting all mankind.

In his youth, Augustine² endeavoured to save the last remnants of the wisdom brought to Christ Jesus by the Magi from the East. But Augustine had already received it in a form to which he could not confess in the long run. It was even then too degenerate. So he had to turn to what had been present at the beginning of evolution, to what will have to progress ever further and further, to what must be sought in order that mankind may once again find unity over the whole face of the earth.

If we pursue these hints—for that is all they are for the moment—in the right way, they will give us forces which will lead ever more profoundly into an understanding of the Christ-being, to an understanding of the Mystery of Golgotha. This is what I wanted to add to what we have been saying about the Being of Christ.

• 1 . Vladimir Soloviev, 1853-1900. The quotation in German is from Die geistigen Grundlagen des Lebens, Part One (The Spiritual Foundations of Life), Selected Works translated by H Kohler, Stuttgart 1922.
• 2 . See Lecture One, Note 4

You can be sure of this: anyone who is free from prejudice takes the youth movement of today very seriously indeed. If you look around, not among your contemporaries, but among the older people of today, it may seem to you that the youth movement is not taken seriously, but it is quite certainly taken seriously by those who attempt real spiritual development.

Several years have passed since a small group of young people entered the Anthroposophical Society: they did not want simply to participate as hearers of what the Society gives, but brought to it those thoughts and feelings which young people today regard as characteristic of their age. This small group, which met in Stuttgart a few years ago, put before the anthroposophical movement the question: “How can you give us a place in this movement?” I believe that from my side this question was really understood at that time. It is not always easy to understand the question which a genuinely seeking human being puts to his time; and young people now have a number of questions, entirely justified, which cannot be expressed quite clearly.

At the time when the youth movement and the anthroposophical movement first came into contact, it really seemed to me as if they were being led together by a kind of destiny, a kind of Karma. I must still look on it in this way; the youth movement and the anthroposophical movement have by an inner destiny to take each other into account. When I call up all that I have experienced through many decades in the endeavour to bring about a community among human beings who wish to seek for the spirit, and relate this to what has developed as a youth movement since about the turn of the century, I have to say that what was felt by a very small number forty years ago, and was then hardly noticed, because so few were concerned, is felt today within a youth movement which is becoming more and more widespread. In your words of greeting it was well expressed—how difficult it really is becoming for a young human being to live.

Although at other times there has always been a kind of youth movement, it was different from what it is today. If one talks to older people about the youth movement, they often say, “Oh well, young people always felt different from the elderly, always wanted something different. That wears off, balances itself out. The youth movement of today need not be regarded differently from the opposition brought by the younger generation against older generations at all times in the past.”

From many sides I have heard this answer to the burning question of the youth movement of today. Nevertheless this answer is entirely wrong; and herein lies an immense difficulty. Always in the past there was something among younger people, however radical they appeared, which could be called a certain recognition for the institutions and methods of life founded by older people. The young could regard it as an ideal to grow into the things passed down from older times, step by step. It is no longer so today. It is not just a question of involvement in academic life, but of the fact that the young human being, if he intends to go on living, has to grow into the institutions brought about by the older people, and here the young feel themselves strangers; they are met by what they have to regard as a kind of death. They see the whole way in which older people behave within these institutions as something masked. The young feel their own inner human character as alive, and around they see nothing but masked faces. This is something that can bring the young to despair—that they do not find human beings among older people, but for the most part only masks. It is really so that men come to meet one like imprints, forms stamped in wax, representing classes, callings, or even ideals—but they do not meet one as full, living human beings.

Though it may sound rather abstract, it is a very real fact in human feeling that we are standing at a turning-point of time, as mankind has not stood through all history or indeed through most of pre-history. I do not like speaking about times of transition; there is always a transition from what went before to what is coming; all that matters is the specific change that is going on. But it is a fact that mankind stands today at a turning-point as never before, in historic or in prehistoric times. Significant things are going on in the depths of the human soul, not so much in consciousness as in the depths—and these are really processes of the spiritual world, not limited to the physical world.

We hear it said that at the turning-point from the nineteenth to the twentieth century, the so-called Dark Age came to an end, and a new Age of Light has begun. Anyone who can look into the spiritual world knows quite certainly that this is so. The fact that not much light has yet appeared does not disprove it; men are accustomed to the old darkness, and—just as a ball which has been thrown goes on rolling—this too rolls on, through inertia. Our civilisation today goes rolling on through inertia, and when we look at the effects of this in the world around us, we feel it all has something in common. To describe these dead things in a living way is not easy, but for everything nowadays—one might say—documentary proof is required. Nothing is held to be justified in the eyes of our modern civilisation unless documentary evidence for it can be produced. For every scientific fact, for every assertion, and even for every human being, there must be documentary evidence. Before he can enter any profession or calling, he must have a certificate. In scientific life everything has to be proved. Anything not proved does not count, cannot even be understood.

I could say a lot about this certification, this having to be proved. It appears sometimes in grotesque forms. I will tell you of a little event connected with this. When I was young, though not very young, I edited a periodical, and was involved in a lawsuit over a small matter. There was not much in it: I went myself, and won my case in the first court. The plaintiff was not satisfied, so he appealed. I went again, and the opposing counsel said to me: “We do not need you at all, only your solicitor, where is he?” I said I had not brought one, I thought it was my own affair. That was no good. I had to use my ingenuity to get the case adjourned; and I was told that next time my presence would be useless; I had to send a solicitor. For in an appeal case it was not the custom for someone to represent himself.

I went away very much amused. And I forgot the whole thing until the day before the case was to continue. I went into the town and thought: I cannot let myself be told again tomorrow that I am unnecessary. As I went along the street I saw a solicitor's brass plate and went in. I did not know him, or anything about him. He said: “Who recommended me to you?” I said: “Nobody.” I had thought somebody else would not do it any better, and took the first I saw. He said: “Write out on a piece of paper what I should say tomorrow.” I wrote it for him and stayed away, according to custom. A few days later he wrote that I had won the case.

I could tell you a hundred things like this out of my own life. It is everywhere regarded as irrelevant to have an actual human being present; the important thing is that accepted procedures should be followed. Young people feel this. They do not want documentary proof for everything, but something different. Instead of proofs, they would put experience. Older people do not understand this word, “experience.” It is not in their dictionaries and can appear quite horrible to them; to speak of spiritual experience is horrible for many people. This is what we find at the transition from a dark age to an age of light; it signifies a radical turning-point.

It is quite natural that this transition should present itself in two streams, so to speak. The anthroposophical movement and the youth movement have by destiny a certain connection. The anthroposophical movement unites people of every class, occupation and age, who felt at the turning-point from the 19th to the 20th century that man has to place himself into the whole cosmos in a quite different way. For him it is no longer simply a question of something being confirmed by evidence or proved—he must be able to experience it. Hence it appeared to me quite in accordance with Karma that the two movements were led together. And so a kind of youth movement developed within the anthroposophical movement. And finally, when the anthroposophical movement was refounded at Christmas at the Goetheanum, this soon led to the institution of a youth section, which was to take care of the concerns that arise in the feelings of young people in a most sincere and genuine way.

An immensely encouraging beginning was made by our anthroposophical youth movement in the first months of this year. There are reasons for a certain stagnation at present; they lie in the difficulties of the youth movement. These difficulties arise because it is so hard to give something form out of the existing chaos, in particular the present spiritual chaos. To give something form is much more difficult than ever before. The strangest things happen to one today. Those who know me will know that I am not at all inclined to boast. But when I heard Rector Bartsch speak yesterday in such a warm and friendly way, saying that when I come to the anthroposophical society here I am welcomed like a father, I had to say, yes, there is something in it. So I am addressed as a father—and fathers are old; they can no longer be quite young. In Dornach, when we began the youth section, I suggested that the young people should speak out clearly and frankly. A number of young people spoke well and honestly. Then I spoke. Afterwards, when it was all over, somebody who knows me well said, after he had listened to everything: “All the same, you are the youngest among the young people.” This can happen today; in one place one is addressed as an old father, in another as the youngest among the young. Ideas no longer have to be quite fixed. But if you climb up and down the steps of the ladder, sometimes as the little old father, sometimes as the youngest of all, you have a good opportunity to catch a glimpse of what is living in people's feelings.

I said that the youth section was stagnating. This will pass. It has happened, because it is, to begin with, extremely difficult for a young mind to think its way into something which it feels quite clearly. Our civilisation, in losing the spirit, has lost the human being! If I now speak more from the background of existence, I see that young people who have come down recently from the spiritual world into physical existence have come with demands on life quite different from the demands brought by those who came down earlier. Why is this so? You do not need to believe me. But for me this is knowledge, not merely belief. Before one comes down to physical earthly existence one passes through much in the spiritual world which is fuller of meaning and mightier as an experience than anything passed through on earth. Earthly life should not be undervalued. Without earthly life, freedom could never be developed. But the life between death and rebirth is on a grander scale. The souls who came down are the souls which are in you, my dear friends. These souls were able to behold an immensely significant spiritual movement taking its course behind physical existence in regions above the earth—the movement which I call within our anthroposophical society the Michael movement.

This is so. Whether the materialistic man of today' is prepared to believe it or not, it is so! The leading power for our present time, who could be named in a different way, but whom I call the Michael power, is trying to achieve, within the spiritual leadership of the earth and of mankind, a transformation of all soul-life upon the earth. Men who became so very clever during the 19th century have no inkling of the fact that the attitude of soul which developed during the 19th century as the most enlightened attitude has been given up by the spiritual world. An end to it has been ordained, and a Michael community of beings, who never walk upon earth, but lead humanity, seeks to bring about among men a new attitude of soul. The death of the old civilisation has come.

When the Threefold Commonwealth movement, which failed through the death of the old civilisation, was going on, I often said: “We have today no threefold membering in public life according to the spirit, according to law and so on, and according to economic life—but we have a threefold membering in terms of phrases, conventions and routines. Instead of spiritual life, there are phrases; and routine dominates economic life, instead of goodwill towards men, love for men, which should be ruling there.”

This condition of soul, in which people are stuck fast, should be replaced by another, which arises from man himself and is experienced in man himself. That is the endeavour of spiritual beings who have taken over the leadership of our age and can be recognised in the signs of the times. The souls which have descended to the earth in your bodies saw this Michael movement and came down under this impression. And here they grew up in the midst of a humanity which really excludes man, which makes man into a mask. The youth movement is thus a wonderful memory of experience before birth, of most significant impressions gathered during this pre-earthly life. And if someone has these indefinite unconscious memories of pre-earthly life, of the endeavour to achieve a transformation of man's mood of soul—he will find nothing of it here on earth. That is what is going on today in the feelings of young people.

The anthroposophical movement springs from the revelation of the Michael movement; and has the purpose of bringing the intentions of the Michael movement into the midst of human life. The anthroposophical movement seeks to look up from the earth to the Michael movement. Young people bring with them a memory of pre-earthly existence. So the youth movement and the anthroposophical movement are brought together by destiny. And everything that has happened through the interplay between these two movements appeared to me to come about in a quite inward way, not through earthly circumstances, but through spiritual circumstances, inasmuch as these are connected with man. Thus I regard this youth movement as something which can awaken unlimited hopes for the future of all that can be felt rightly as anthroposophical.

Of course we encounter things which are bound to arise from the fact that the anthroposophical movement and the youth movement are both at their beginnings. We have seen the Free Anthroposophical Society founded side by side with the Anthroposophical Society in Germany. This Free Anthroposophical Society had—again inevitably—a governing committee that was chosen or elected. I think this committee had seven members—somebody says there were nine—very well, nine; there were nine, but one after the other was politely discharged from office, until three were left. All very comprehensible. The Free Anthroposophical Society had the essential intention of understanding the experience of youth. Now a discussion on this subject developed. One after another the committee members had their capacity to experience youth in the right way disputed. Three remained, and of course they discussed with one another whether all of them had the experience of youth. Something quite remarkable arose, pointing to a link of destiny between the youth movement and the anthroposophical movement. It seems ridiculous, but is very serious. For when one investigates the great questions of destiny, one finds very significant things, and the greatness of destiny is often indicated in symptoms. When we had founded the Anthroposophical Society, we also had committee members who quarrelled terribly, and it was evident to me that eventually very few would remain, after they had politely dismissed the others. But to prevent it from ending there, the left side of a person would start quarrelling with the right side over which side really had the experience of youth. That sounds like irony, but is not. For it indicates that what can be called the experience of youth today lies deep within the soul, and the significant thing is that this experience cannot necessarily be expressed in clear words. In the age of cleverness so many clear words have been spoken! What matters is that we should reach experiences. And then this inability to find clear forms of expression should be recognised as unavoidable. The right to continue in a state of vagueness is in fact claimed. But something else is needed: a refusal to separate from one another because an impression of unclarity is given, and a willingness to come together and talk.

Above all I would like to express to you, my young friends who are sitting here today, the wish that all of you, whatever you may feel and think, may hold together with an iron will, truly hold together. This is what we need most of all, if we want to achieve something in approaching the great questions of today. We cannot always be asking whether someone else has a rather different opinion from one's own. It is really a question of finding one another, even in the greatest differences of feeling. This will perhaps be the finest achievement, that those who are young understand how to keep together in spite of differences in feeling. It is a fact that what young people miss most of all today is the finding of other human beings. Wherever they go, they find, not human beings, for the human beings have died, but masks, everywhere masks! This has had a natural consequence: a search by human beings for one another. And that is very moving; for all the various “scout” movements, the Wandervogel movements and so on, are all a search for the human being. Young people want to join with others; they are looking in others for the human being. This is quite comprehensible. Because the human being was no longer there spiritually, each one said to himself: “But I feel, all the same, that the human being must be there.” And they looked for the human being, looked for him in community. But we should not forget that this has something immensely tragic about it.

Many young people have experienced this tragedy. They joined together and believed they were finding the human being. But nothing of what they were seeking came to fill their community; and they became even lonelier than before. These two phases of the youth movement are evident: the phase of community, the phase of great loneliness. How many young people there are today who go in loneliness through the world, conscious that nowhere have they been understood.

Now the truth is that one cannot find the human being in another person unless one knows how to look for him in a spiritual way—for man is in fact a spiritual being, and if one approached a man only externally, he cannot be found, even if he is there. It is indeed lamentable today, how people pass each other by. Certainly, earlier times can be rightly criticised. Much was barbaric then. But there was something: a man could find the human being in another man. He cannot do this now. Grown men all pass each other by. No one knows the other. He cannot even live with the other, because no one listens to the other. Everyone shouts in the other's ear his own opinion, and says: “That is my opinion, that is my point of view ”. You have merely points of view, nothing more. For what is asserted from one point of view or another makes no difference. These things murmur among young people, perceived by the heart, not by the mind.

You can be sure it must be right to feel a connection of destiny between the youth movement and the anthroposophical movement. Young people did not come to Anthroposophy just because they wanted to try out this as well, after they had tried out many other things—they came to it from destiny. And this gives me the certainty that we shall be able to work together. We shall find our way to one another, and, however things turn out, they must above all develop in such a way that those human qualities in the widest sense which live among young people are taken into account. Otherwise, if real spirit does not spring forth from youth, something utterly different will come about. For youthful life is certainly there, and one will be able to feel it; but this condition of youth, if it is not filled with spirit, ceases early in the twenties. We cannot preserve youth physiologically. We have to grow old, but we must be able to carry something from youth into old age. We must understand the condition of youth in such a way that we can rightly grow old with it. Unless spirit touches the soul, the deepest soul, the years between twenty and thirty cannot be lived through without coming into grey misery of soul. And this is my greatest anxiety. How can we work together in such a way that our young people will be able to cross the abyss between the twenties and the thirties without losing their vital spirit, without falling into grey misery of soul? I have known human beings who in their mid-twenties fell into this grey misery of soul. For, to speak fundamentally, that which lives in the depths of young souls after the end of the Kali Yuga is a cry for the spirit.

Members' Lecture

It could seem to the earnest seeker of truth, and – basically, a certain satisfaction is missing within the /illegible abbreviation, then gap] – it could seem to the earnest seeker of truth as if it were possible truth, the realization, to be recorded in a certain way, proclaimed and then given to humanity; and on the other hand, it could seem as if it would be enough for a person to acquire this realization once and for all.

It may be said that from the very beginning of a way of looking at things, nothing seems more plausible than this, and yet it would be a mistake to believe that the one-time possession of a certain number of words could suffice for human striving. If someone who is embodied today, let us say, in one of the previous incarnations, perhaps within the ancient Egyptian culture, had come to high realizations and today would remember those high realizations, so that he would possess that again, could we then say that the realizations attained at that time would already be beneficial in the present embodiment through mere remembrance? We cannot say that. However strange it may seem to say this, given that there is only one truth, we must say that it is absolutely necessary for human development that different forms of truth come to man in different times, because human nature changes over time. It changes in such a way that the powers of cognition also change. Man does not pass from incarnation to incarnation in vain; he progresses from embodiment to embodiment because, as the world changes, he can absorb something new within himself and give the old a new form.

Therefore, it was necessary at all times for people to work their way up to such a higher level of knowledge in the mysteries, so that they were able to judge how the whole earth, with all its physical and spiritual aspects, has changed compared to earlier times, and how human souls change within this earth development. In occult wisdom, this is expressed in the words: There always had to be people who were able to read the signs of the times.

Now, what is particularly necessary to teach people, to proclaim, to recognize this necessity? This all only arises when one is able to fully survey the overall situation of development in any given time. Times change and actually change in shorter periods than is usually assumed. If we consider the development of humanity, we will be able to admit that the interesting periods for the present human being are those that roughly three millennia before the founding of Christianity and after the founding of Christianity, the first and second before and after / gap ]. We ourselves are at the end of the second millennium of the post-Christian era, and the third is approaching.

These six millennia, in which we are placed in such a peculiar way, are of very special importance. What is beneficial for man? What should the soul take particularly to heart? Much is included in the development of mankind during these millennia. Our souls, which have been embodied several times during this time, well, they will have gone through important things during these periods, and these periods are to be characterized to some extent today.

If we go back to the third millennium before the founding of Christianity, it is the time when the little Kali Yuga, the Dark Age, has just begun for people. What is man of this age like? So that we can say: Before that, for a larger number of people, the last remnants of the old, twilight clairvoyance were still [there]. They could see not only the physical world, but also through it into the spiritual world. They could delve into the soul and find what was spiritually at the root of it. They could get there in two ways. Behind the material world they saw the spiritual beings who were guiding and creating, who had not descended into an earthly incarnation. They knew – as we know – that there is earth, air and water, that there are spiritual hierarchies. And on the other hand, when they descended into the physical world of feeling, willing and thinking, they found the spiritual foundations in a second way.

This ceased before the beginning of the third millennium. Then man was increasingly forced to look into the physical world of the senses. In the past, he had directed his mystical gaze into the world of feeling and will; now he said, “I will, I think, I feel,” and could no longer perceive the spiritual realm behind pure human thinking, feeling and willing, from which everything and he himself has its origin.

But the development of the world took such a peculiarly even course; to the deeper view it proves to be permeated with wisdom everywhere. What had been taken from humanity on the one side was given to it on the other, namely, to find the way back into the spiritual world by applying what was given to it in the sensual world in the right way.

How did this happen? What was actually given to man by being pushed out of the spiritual world? - He was given self-awareness. Especially in the most important states in those times, he was without self-awareness; only when he looked into the sensory world did it come to him, but it was completely silent both in those moments when he could see the spiritual through the outer sensory carpet - everyone was then completely raptured, in ecstasy.

This was especially given to the initiates in the northern countries. In ancient times, we find initiation sites in the areas from Britain and Russia to Persia; in the west, the sites of the Druids; and in the east, the trotters. There was the possibility that they would enter into ecstasy, where they were enraptured but felt they were a link to the whole world. They were guided to follow the path of the stellar world, for example. It was not the case that people were banished to the innermost circle of earthly existence; they experienced the great world events. The sun has a different position around our Christmas time. The sun draws a certain part of its strength from earthly existence. What today's people feel only weakly when autumn comes and the vegetation fades, the melancholy of autumn, was intensified in those people to an immensely intense sensation, so that they experienced what the sun experienced, right down to the sun's lowest point.

All this was not only experienced by the soul as a concept, but also as a deep empathy. When this melancholy reached its highest pitch, it was given a substitute, as it were. The soul learned to feel. The outer world of the senses offered nothing joyful, but something like a counter-blow, which came like an elastic ball when it expands after being compressed on one side. The spiritual senses opened up, man was devoted to the spirit of the sun. He saw into, at least sensed, the hierarchies of existence. And when the sun sent more power to the earth again, the human being lived with /gap]. The sun had a certain symbol, and in the temple sites one could experience how the sun works by the shadow that the sun cast there, so that the service of the spirit was one that integrated itself into the service of nature. Man lived with it when the days made it possible for him to turn his gaze back to the world of the senses. He experienced this in jubilant joy until those days when the sun seemed strongest to him.

There were two moments in the course of the year: first, when he was also devoted to the spiritual in ecstasy, and secondly, when he was jubilantly devoted to the external; people were taught this in the Nordic mystery centers. At one point, he no longer felt the germs of the ego; he was poured out into the whole world.

It became less and less possible for people to put themselves in this mood. But something else was given to them. They could now place their I-consciousness more and more in their I, the ecstasy was taken away, the I was strengthened. The moment was prepared for people when the Being was to come who could not come to man in ecstasy, but could enter into the deepest inner being of man. The Christ-entity took on such a form that man could feel in his ego as if he could pour the entity into his ego. In the past, he was outside of himself, outside of the world from which he was taken. Through the appearance of Christ, it should be made possible for man to become aware of his own ego. When I relive what Christ experienced, I experience something divine within me. This could be prepared. It was prepared by the three millennia before the founding of Christianity. There we encounter Abraham. He had the mission [...] to rise with his I first to the deity that wanted to descend. The deity was only fully recognizable after it had descended. This was usually done by selecting, from the whole of humanity, the physical individual who was capable not of seeing God in ecstasy and not of having to delve into the human soul, but who, through his intelligence, was able to see God with some degree of clairvoyance. He had the physical instrument in his brain that, with the help of the physical instrument, he could summarize the external physical conditions and in this combination he understood: there is something underlying the whole world that underlies the human ego. Abraham was the first to recognize the deity as the world-I. This ability was connected to the physical body. In the beginning it was not connected to the physical instrument, but the person had to come to a body-free vision. That was Abraham's special mission. [His era is the third millennium BC.] The knowledge of God was comprehended to the physical level of the brain. In all ancient times, knowledge of God and the spirit was dependent on leaving the physical. With Abraham, a personality first appeared who could attain knowledge of God with the physical brain. He was able to implant this in the development of humanity.

This is expressed in the records in such a low mood that one is amazed and in awe. For example, we are told that Joseph came to dreams. This is supposed to indicate to us that he was an exception to the rule; they were not supposed to have insight through dreamlike clairvoyance. It was present in him as an inherited trait, so it could not be used in a direct line for development and was therefore rejected by his brothers. Such an ability – to see with the physical brain – could only be passed on through physical inheritance, because it was a physical ability.

The people who had this mission must have felt that this physical property was given by God. They showed those who were to find this mission that it was a gift from God by asking Abraham to sacrifice Isaac. He would have sacrificed the whole nation, because all the Hebrew people were to descend from him. By receiving Isaac back, he was given the opportunity to inherit the physical trait. The mission was given to the people as a gift. These things are so deeply presented in the occult documents. If we go back to the first millennium of the Kali Yuga, we find that through which humanity was given the self-awareness for clairvoyance.

But all this had to be increased. The next step was taken in the second millennium of the dark age, in that now, through special developmental processes, the one who had become able to perceive the external God from the mission through the inherited characteristics from external nature - Moses could perceive the ego-God, which man perceives in his own ego, [directly in the elementary events of the world]. The [second millennium of the Dark Age before Christ – the beginning of the Dark Age, the great Kali Yuga 3101 BC, the end of 1899 AD –] is the age of Moses, when the ego-God is perceived in nature.

Third millennium – [the first millennium BC]: The revelation of the same entity, the entity that gave Isaac back and that appeared in the burning bush, now incarnated in human form, is at the end. Prepared for this event to be understood, humanity was to become through those leaders who connect to the name of Solomon. His wisdom in the last millennium should be there so that humanity could understand how this entity incarnated humanly. So that in occult wisdom we call this millennium the Solomonic.

We have outlined these three ages as the first three in the Dark Ages. Then come ages that can only be understood if you know a certain law of human development. Earlier events repeat themselves in a certain way, but you have to know how. Some events repeat themselves like this: 1, 2, 3, then 3, 2, 1. You can only understand them if you know exactly how they repeat themselves. We must not apply any pattern, because it is precisely the fact that the repetition is different that gives rise to the diversity. The repetition of the first three ages was reversed; for those who were able to assess the overall world situation, it was clear that the first age after the founding of Christianity was a repetition of the age of Solomon. It was also a reincarnation of Solomon: the entire spirit that flowed from the wisdom of Solomon dominates the understanding that is gradually developing for the Christ impulse.

In the second millennium, the Moses impulse: the event at Sinai was actually repeated in reverse. When Moses perceived the I-Godhead in the burning bush, it was the perception of the Godhead outside through the elements of nature. The reverse event took place in the second millennium. It consisted of the I-Godhead now announcing itself through a deep insight into the souls. In the mysteries of the Middle Ages, the individualities who were allowed to experience this by descending into the soul lived. A reverse Moses experience: the ego-deity reveals itself to the Christian mystics in their own soul. Now the deity radiates out of the soul. Just as Moses had a kindred spirit, so he also had the other mystics as kindred spirits.

We live in a special age, in which [one] sees the conclusion of the second millennium approaching. In the third millennium, a repetition of the Abrahamic age will be announced, very slowly and gradually, but it will be characterized by the fact that the Abraham event is happening in reverse. What used to be found only in ecstasy was experienced by Abraham as self-awareness. Man will conquer the old clairvoyant abilities in addition to these abilities. Through the mission of Abraham, what was previously found directly has flowed into the brain. Man will have to step out of the immediate circle of his consciousness, preserving this consciousness to a spiritual knowledge with powers that are bound to the physical body.

In a sense, the fact that we are now in an important epoch brings about a decision for the knowledge of the third millennium. The Kali Yuga expired in 1899. Now we are moving towards the development of completely new abilities.

Humanity is moving in two currents. One goes through the mysteries, not the old ones, but the present ones. Through this current, man has to develop the ability to develop clairvoyant insight. Humanity cannot be without this path, because without it no orientation would be possible. Alongside this, there is another current within which humanity is changing in a natural way.

We must realize that these two currents are present. All the souls that are here today were also present in the past. When a soul in ancient Egypt came into existence through birth, it experienced something very specific and had to experience something specific. You cannot relive in a later age what you should have experienced earlier.

You will say: That is something terribly discouraging. What has been missed would be irretrievably lost. Now you come to the realization and yet you can't change it anymore. — This is so because through all previous incarnations, people were actually not in a position to miss anything. Only now is time beginning; in the past, people were guided from the spiritual world. In the ages that preceded the Kali Yuga, the old impulses were still in effect. Now [man] becomes free, he must take [his] own development into his own hands; in the age when it is only possible for man to miss something, it is also ensured that people become aware that they must not miss anything. With each incarnation, the human being becomes increasingly freer. One experiences two to three incarnations in such a time, and only the fifth is so far that it is irretrievably lost. Those who do not come to Theosophy today, without gaining consciousness, will be able to receive it in the next or the second next incarnation. An example that shows how it is true that it is not enough to communicate general truths, but that there is a need for individuals who can assess the overall situation. They know that a new era is now beginning for the benefit and development of humanity. For each time it is necessary to find the particular form of words. We still have to recognize how these abilities of people develop. These abilities, which people will grow into, will be found in the fact that people develop new soul abilities in addition to the old ones, namely ethereal clairvoyance. A certain number of people will walk the earth who, through natural development, will be able to see not only the physical body but also the etheric body. This ability faded with the approach of Kali Yuga. It is beginning again.

Two:} When people have acquired sufficient understanding, they will be able to judge in due time what is real. They will know how to deal with someone who says they see something that penetrates the physical body. We practice Theosophy because we feel a responsibility to make this understandable to people. It could also be that people get stuck in the materialistic swamp, then it would happen that those who see something like that would be regarded as sick people. They will be crushed by the materialistic view.

The prophecy will be wrong if these abilities are ignored. It depends on people how they can receive and understand an event when people will acquire an understanding of the experience that will develop in the first half of our century as a natural human characteristic. The first foundations of initiation will develop naturally. The first to receive this without initiation will show themselves between 1930, -40, -50. This is how progress manifests itself. For those who cannot yet experience this in such an early time, the opportunity arises to attain it in the next 2500 years. During this time, if humanity proves itself worthy, a sufficiently large number will have acquired this ability. It does not matter whether one lives in the life between birth and death or also in the time between death and a new birth. Because this event means something very important. People will experience a renewal of the event of Damascus and more and more will experience it in the next 2500 years. In the beginning, the Christ was physically incarnated, now the abilities of man are rising and he can perceive the Christ with more highly developed abilities. Once Christ was physically incarnated, and since that time the initiate has seen him in his etheric body. When this event occurs, when the illumination of Christ enters our earth, it means not only something for the time between birth and death, but just as Christ descended at that time to the souls that were between death and a new birth, so the event that we call the Christ event of the 20th century extends – he will descend to those who have acquired an understanding of it in the physical world.

If a person passes by without understanding, he does not bring with him the possibility of understanding Christ and he must wait until he can prepare himself in a new incarnation. Understanding must be developed here. Life here is important.

This understanding is, so to speak, the last thing we have to acquire through the brain from the Kali Yuga era. It will be a peculiar moment when the re-appearance of Christ occurs in the 20th century. Little by little, people are losing sight of the external Christian documents. Efforts are being made from all sides to pick apart the documents and to deny Christ altogether. Those who believe that they can preserve the old are short-sighted. With enormous speed, the view that the [truth of the] gospels cannot be determined will spread among so-called enlightened humanity. Those who resist it, who say: “Let [the] human being stop with [theosophy],” are as short-sighted as possible.

When the crisis has reached its peak, the Christ will be there for people. Then there will be no records for them and they will no longer be necessary. How many incredible things there were, so people will become; how many incredible things were seen, so people will know without historical records what Christ is, who will perceive him in clairvoyance. The theosophists will be tested in this age. It will be the case that in the next few decades simply everything will be proclaimed, and the materialists will be unable to believe anything else. /2 blank pages] It must be a sensual perception. Belief in a physical return will become established. Whether they will be ready to believe in the spiritual, or whether they will only believe it when it comes to them in a carnal form? A number of people will embrace the belief in the return of Christ and present themselves as false messiahs to the world.

People must now consciously take their development into their own hands. There have often been false messiahs in the past, and they have all been believed. At that time, it happened without any particular harm to humanity because people did not yet [have] their destiny in their own hands. Now they must learn to distinguish the real from the Maya.

The era in which the Christ will appear as an ethereal being is the time when the first ethereal clairvoyance will show itself and break off shorthand.]

This lecture is in the collected edition of Rudolf Steiner's works; the volume containing the German texts is entitled, Von Jesus Zu Christus, From Jesus to Christ (Vol. 131 in the Bibliographic Survey, 1961). It is the first lecture in this series of ten lectures.

The object of these lectures is to place before you an idea of the Christ Event in so far as it is connected with the historical appearance of the Christ in the person of Jesus of Nazareth. So many questions of the spiritual life are bound up with this subject that the choice of it will enable us to make a wide survey of the realm of Spiritual Science and its mission, and to discuss the significance of the Anthroposophical Movement for the spiritual life of the present time. We shall also have the opportunity of learning what the content of religion is. And since this content must spring from the common heritage of mankind, we shall seek to know it in its relation to the deeper sources of religious life, and to what the sources of occult science have to tell us concerning the foundation of all religious and philosophic endeavors. Much that we shall have to discuss will seem to lie very far from the theme itself, but it will all lead us back to our main purpose.

We shall best come to a more precise understanding of our subject—modern religious life on the one hand and the spiritual-scientific deepening of spiritual life on the other—if we glance at the origins both of religious life on the one hand and of occult spiritual life in recent centuries, for as regards spiritual development in Europe during this period, we can discern two directions of thought which have been cultivated with the utmost intensity: on the one hand an exaggeration of the Jesus-Principle, and on the other a most careful, conscientious preservation of the Christ-Principle. When we place before our minds these two recent streams, we must see in the exaggeration of the Jesus-Principle a great and dangerous error in the spiritual life of those times, and on the other side a movement of deep significance, a movement which seeks above all the true paths and is careful to avoid the paths of error. From the outset, therefore, in our judgment of two entirely different spiritual movements, we have to ascribe serious error to one of them and most earnest efforts after truth to the other.

The movement which interests us in connection with out spiritual-scientific point of view, and which we may call an extraordinarily dangerous error in a certain sense, is the movement known in the external world as Jesuitism. In Jesuitism we encounter a dangerous exaggeration of the Jesus-Principle. In the other movement, which for centuries has existed in Europe as Rosicrucianism, we have an inward Christ-movement which above all seeks carefully for the ways of truth.

Ever since a Jesuitical current arose in Europe, much has been said and written in exoteric life about Jesuitism. Those who wish to study spiritual life from its deeper sources will thus be concerned to see how far Jesuitism signifies a dangerous exaggeration of the Jesus-Principle. If we wish to arrive at a true characterisation of Jesuitism, we must get to know how the three chief principles of world-evolution, which are indicated in the most varied ways in the different world-outlooks, find practical statement in human life, including exoteric life. Today we will first of all turn quite away from the deeper significance and characterisation of these 3 fundamental streams, which run through all life and all evolution, and will review them from an external point of view.

First of all we have the cognitional element in our soul-life. Now, whatever may be said against the abstractions of a one-sided intellectual search for truth, or against the alienation from life of many scientific, philosophical and theosophical endeavors, anyone who is clear in his own mind as to what he wills and what he can will, knows that Cognition belongs to the most deeply rooted activities of the soul. For whether we seek knowledge chiefly through thinking, or more through sensation or feeling, Cognition always signifies a taking account of the world around us, and also of ourselves. Hence we must say that whether we are satisfied for the moment with the simplest experiences of the soul, or whether we wish to devote ourselves to the most complicated analysis of the mysteries of existence, Cognition is the primary and most significant question. For it is basically through Cognition that we form a picture of the content of the world—a picture we live by and from which our entire soul-life is nourished. The very first sense-impression, in fact all sense-life, must be included in the realm of Cognition, along with the highest formulations of the intellect.

Under Cognition we must include also the impulse to distinguish between the beautiful and the ugly, for although it is true in a certain sense that there is no disputing about taste, yet cognition is involved when someone has adopted a certain judgment in a question of taste and can distinguish between the beautiful and the ugly. Again, our moral impulses—those which prompt us to do good and abstain from evil—must be seen as moral ideas, as cognition, or as impulses to do the one and avoid the other. Even what we call our conscience, however vague the impulses from it may be, comes under the heading of Cognition. In short, the world we are consciously aware of, whether it be reality or maya; the world we live in consciously, everything we are conscious of—all this can be embraced under the heading: cognitive spiritual life.

Everyone, however, must acknowledge that under the surface of this cognitive life something else can be discerned; that in our everyday existence our soul-life gives evidence of many things which are not part of our conscious life. When we wake up in the morning, our soul-life if always strengthened and refreshed and newly born from sleep. During the unconsciousness of sleep we have gained something which is outside the realm of conscious cognition, but comes from a region where our soul is active below the level of consciousness.

In waking life, too, we must admit that we are impelled by impulses, instincts and forces which throw up their waves into our conscious life, while they work and have their being below it. We become aware that they work below the conscious when they rise above the surface which separates the conscious from the subconscious soul-life of this kind, for we can see how in the moral realm this or that ideal comes to birth. It takes only a little self-knowledge to realise that these ideals do rise up into our soul-life, but that we are far from always knowing how our great moral ideals are connected with the deepest questions of existence, or how they belong to the will of God, in which they must ultimately be grounded. We might indeed compare our soul-life in its totality with a deep ocean. The depths of this oceanic soul-life throw up waves to the surface, and those that break out into the realm of air, which we can compare with normal consciousness, are brought within the range of conscious cognition. All conscious life is rooted in a subconscious soul-life.

Fundamentally, the whole evolution of mankind can be understood only if a subconscious soul-life of this kind is acknowledged. For what does the progress of spiritual life signify save that many things which have long dwelt down below take form for the first time when they are brought to surface level? So it is, for example, when an inventive idea arises in the form of an impulse towards discovery. Subconscious soul-life, as real as our conscious life, must therefore be recognized as a second element in our life of soul.

If we place this subconscious soul-life in a realm that is at first unknown—but not unknowable—we must contrast it with a third element. This element is immediately apparent to external, exoteric observation, for if we turn our attention to the outer world through our senses, or approach it through our intellect or any form of mental activity, we come to know all sorts of things. But a more exact consideration of every age of cognition compels us to realise that behind everything we can know about the world at large something else lies hidden: something that is certainly not unknowable but in every epoch has to be described as not yet known. And this not-yet-known, which lies below the surface of the known in the mineral, plant and animal kingdoms, belongs as much to ourselves as it does to external nature. It belongs to us in so far as we absorb and work up in our physical organism the materials and forces of the outer world; and inasmuch as we have within us a portion of nature, we have also within us a portion of the unknown in nature. So in the world wherein we live we must distinguish a triad: our conscious spiritual life; our subconscious soul-life below the threshold of consciousness; and that which, as the unknown in nature and at the same time in man, lives in us as part of the great unknown Nature.

This triad emerges directly from a rational observation of the world. And if looking away from all dogmatic statements, from all philosophical or theosophical traditions, in so far as these are clothed in conceptual definitions or formulations, we may ask: How has the human mind always expressed the fact that this triad is present not only in the immediate environment, but in the whole world to which man himself belongs? We must then reply: Man gives the name of Spirit to all that can be known within the horizon of the conscious. He designates as the Son or the Logos that which works in the subconscious and throws up only its waves from down below. And to that which belongs equally to the unknown in Nature, and to the part of our own being which is of one kind with Nature, the name of the Father-Principle has always been given, because it was felt to express the relation of the third principle to the other two.

Besides what has now been said concerning the Spirit, the Son and the Father-Principle, it can be taken for granted that other differentiations we have formerly made, and also the differentiations made in this or that philosophy, have their justifications. But we can say that the most widely accepted idea of this differentiation corresponds with the account of it given here.

Now let us ask: How can we characterise the transition from that which belongs to the Spirit, and so plays directly into the conscious life of the soul, to the subconscious element which belongs to the Son-Principle? We shall best grasp this transition if we realise that into ordinary human consciousness there plays quite distinctly the element we designate as Will, in contrast to the elements of ideations and feeling. If we rightly interpret the Bible saying, ‘The Spirit is willing, but the flesh is weak’, it indicates that everything grasped by consciousness lies in the realm of the Spirit, whereas by ‘the flesh’ is meant everything that lies more in the subconscious. As to the nature of the Will, we need only think of that which plays up from the subconscious and enters into our consciousness only when we form concepts of it. Only when we transform into concepts and ideas the dark impelling forces which are rooted in the elemental part of the soul—only then do they enter the realm of the Spirit; otherwise they remain in the realm of the Son-Principle. And since the Will plays through our feelings into the life of ideas, we see quite clearly the breaking out into the conscious of the waves from the subconscious ocean. In our threefold soul-life we have two elements, ideation and feeling, which belong to conscious life, but feeling descends directly into the realm of the Will, and the nearer we come to the impulses of Will, the further we descend into the subconscious, the dark realms into which we sink completely when consciousness is engulfed in deep, dreamless sleep.

Thus we see that the Will-element, because it descends into the realm of the subconscious, stands towards the individual being of man in a relationship quite different from that of cognition, the realm of the Spirit. And so, when we differentiate between Spirit and Son, we may be impelled to surmise that man's relationship to the Spirit is different from his relationship to the Son. How is this to be understood?

Even in exoteric life it is quite easy to understand. Certainly the realm of cognition has given rise to all kinds of debate, but if people would only come to understand one another concerning the concepts and ideas they formulate for themselves, controversy over questions of cognition would gradually cease. I have often emphasised that we no longer dispute over mathematics, because we have raised mathematics entirely into consciousness. The things we dispute about are those not yet raised into consciousness: we still allow our subconscious impulses, instincts and passions to play into them.

On the other hand, we must recognise the Will-element, and everything in another person's subconscious, as something which should on no account be intruded upon; it must be regarded as his innermost sanctuary. We need consider only how unpleasant to a healthy soul-life is the feeling that the Will of another man is being put under compulsion. It is not only aesthetically but morally unpleasant to see the conscious soul-life of anyone eliminated by hypnotism or any other powerful means; or to see the Will-power of one person working directly on the Will of another. The only healthy way to gain influence over another person's Will is through Cognition. Cognition should be the means whereby one soul comes to an understanding with another. A person must first translate his wishes into a conceptual form: then they may influence another person's cognition, and they should touch his Will only by this indirect route. Nothing else can be satisfactory in the highest, most ideal sense to a healthy life of soul. Every kind of forcible working of Will upon Will must evoke an unpleasant impression.

In other words, human nature strives, in so far as it is healthy, to develop in the realm of the Spirit the life it has in common with others, and to cherish and respect the realm of the subconscious, in so far as it comes to statement in the human organism, as an inviolable sanctuary that should rest in the personality, the individuality, of each man and should not be approached save through the door of conscious cognition. So at least a modern consciousness, attuned to our epoch, must feel if it is to know itself to be healthy.

In later lectures we shall see whether this was so in all periods of human evolution. What has been said today will help us to think clearly about what is outside us and what is within us, at least for our own period. This leads to the conclusion that fundamentally the realm of the Son—embracing everything that we designate as the Son or Logos—must be awakened in each individual as a quite personal concern; and that the realm of common life, where men may be influenced by one another, is the realm of the Spirit.

We see this expressed in the grandest, most significant way in the New Testament accounts of the attitude of Christ Jesus towards His first disciples and followers. ====================== From all that is told concerning the Christ-Event we can gather that the followers who had hastened to Jesus during his life-time were bewildered when His life ended with the crucifixion; with that form of death which, in the land where the Christ Event took its course, was regarded as the only possible expiration for the greatest crimes. And although this death on the cross did not affect everyone as it did Saul, who later became Paul, and as Saul had concluded that someone who suffered such a death could not be the Messiah, or the Christ—for the crucifixion had made a milder impression on the disciples, one might say—yet it is obvious that the writers of the Gospels wished to give the impression that Christ Jesus, through his subjection to the shameful death on the cross, had forfeited some of the effect He had had on the hearts of those around Him.

But with this account something else is connected. The influence that Christ Jesus had acquired—an influence we must characterise more exactly during these lectures—was restored to Him after the Resurrection. Whatever may be our present thoughts about the Resurrection, we shall have to discuss it here in the light of occult science; and then, if we simply go by the Gospel narratives, one thing will be clear: for those to whom Christ appeared after the Resurrection He had become someone who was present in a quite special way, different entirely from His previous presence.

In speaking on the Gospel of St. John I have already pointed out how impossible it would have been for anyone who knew Jesus not to regognise Him after 3 days, or to confuse Him with someone else, if He had not appeared in an altered form. The Evangelists wish particularly to evoke the impression that the Christ appeared in this altered form. But they also wish to indicate something else. For the Christ to exert influence on human souls, a certain receptivity in those souls was necessary. And this receptivity had to be acted on not merely by an influence from the realm of the Spirit but by the actual sight of the Christ-Being.

If we ask what this signifies, we must realise that when a person stands before us, his effect upon us goes beyond anything we are conscious of. Whenever a human being or other being works upon us, unconscious elements affect our soul-life; they are produced by the other being indirectly through consciousness, but he can produce them only if he stands before us in actuality. What the Christ brought about from person to person after the so-called Resurrection was something that worked up from the unconscious soul-powers of the disciples into their soul-life: an acquaintance with the Son. Hence the differences in the portrayal of the risen Christ; hence, too, the variations in the accounts, showing how the Christ appeared to one or other person, according to the disposition of the person concerned. Here we see the Christ-Being acting on the subconscious part of the souls of the disciples; hence the appearances are quite individual, and we should not complain because they are not uniform.

If, however, the significance of the Christ for the world was to be His bringing to all men something common to all of them, then not only this individual working of the Son had to proceed from the Christ, but the element of Spirit, which can encompass something that belongs to all men, had to be renewed by Him. This is indicated by the statement, that after the Christ had worked upon the Logos-nature of man, He sent forth the Spirit in the form of the renewed or ‘holy, Spirit’. Thus was created that element common to all men which is characterised when we are told that the disciples, after they had received the Spirit, began to speak in the most diverse tongues. Here we are shown how the common element resides in the outpouring of the Holy Spirit. And something else is indicated; how different is this out-pouring of the Spirit from the simple imparting of the power of the Son, for in the Acts of the Apostles we are told that certain persons to whom the apostles came had already received the Jesus-baptism, and yet they had now to receive for the first time the Spirit, symbolically indicated by the laying on of hands. In the characterisation of the Christ-working, which acts upon the subconscious impulses of the soul and so must have a personal, inward character, and the Spirit-element, which represents something common to all mankind.

It is this Spirit-element that those who have named themselves ‘Rosicrucians’ have sought to preserve most carefully, as far as human weakness permits. The Rosicrucians have always wished to adhere strictly to the rule that even in the highest regions of Initiation nothing must be worked upon except the Spirit-element which, as common between man and man, is available in the evolution of humanity. It was never an Initiation of the Will, for the Will of man was to be respected as a sanctuary in the innermost part of the soul. Hence the individual was led to those Initiations which were to take him beyond the stage of Imagination, Inspiration, and Intuition, but always so that he could recognise within himself the response which the development of the Spirit-element was to call forth. No influence was to be exerted on the Will.

We must not mistake this attitude for one of indifference towards the Will. The point is that by excluding all direct working upon the Will, the purest spiritual influence was imparted indirectly through the Spirit. When we come to an understanding with another man with regard to entering on the path of knowledge of the Spirit, light and warmth are radiated from the spiritual path, and they then enkindle the Will, but always by the indirect path through the Spirit—never otherwise.

In Rosicrucianism, therefore, we can observe in the highest sense that impulse of Christianity which finds twofold statement: on the one hand in the Son-element, in the Christ-working which goes down deeply into the subconscious; on the other, in the Spirit-working which embraces all that falls within the horizon of our consciousness. We must indeed bear the Christ in our Will; but the way in which man should come to an understanding with each other in life concerning the Christ can be found only—in the Rosicrucian sense—through a conscious soul-life which penetrates ever more deeply into the occult.

In reaction against many other spiritual streams in Europe, the opposite way was taken by those who are usually called Jesuits. The radical, fundamental difference between what we justifiably call the Christian way of the Spirit and the Jesuit way of the Spirit, which gives a one-sided exaggeration to the Jesus-Principle, is that the intention of the Jesuit way is to work directly, at all times upon the Will. The difference is clearly shown in the method by which the pupil of Jesuitism is educated. Jesuitism is not to be taken lightly, or merely exoterically, but also esoterically, for it is rooted in esotericism. It is not, however, rooted in the spiritual life that is poured out through the symbol of Pentacost, but it seeks to root itself directly in the Jesus-element of the Son, which means in the Will; and thereby it exaggerates the Jesus-element of the Will.

This will be seen when we now enquire into the esoteric part of Jesuitism, its various spiritual exercises. How were these exercises arranged? The essential point is that every single pupil of Jesuitism goes through exercises which lead into the occult life, but into the Will, and within the field of occultism they hold the Will in severe discipline; they ‘break it in’, one might say. And the significant fact is that this discipline of the Will does not arise merely from the surface of life, but from something deeper, because the pupil has been led into the occult, in the way just indicated.

If now, leaving aside the exercises of prayer preparatory to all Jesuit exercises, we consider these occult exercises, at least in their chief points, we find that the pupil has first to call up a vivid Imagination of Christ Jesus as the King of the Worlds—mark this carefully: an Imagination. And no one would be received into the degrees of Jesuitism who had not gone through such exercises, and had not experienced in his soul the transformation which such psychic exercises mean for the whole man. But this Imaginative presentation of Christ Jesus as King of the Worlds has to be preceded by something else. The pupil has to call up for himself, in absolute solitude and seclusion, a picture of man as he was created in the world, and how by falling into sin he incurred the possibility of most terrible punishments. And it is strictly prescribed how one must picture such a man; how if he were left to himself he would incur the utmost of torturing penalties. The rules are extraordinarily severe. With all other concepts or ideas excluded, this picture must live uninterruptedly within the soul of the future Jesuit, the picture of the God-forsaken man, the man exposed to the most fearful punishments, together with the feeling: ‘That am I, since I have come into the world and have forsaken God, and have exposed myself to the possibility of the most fearful punishments.’ This must call forth the fear of being forsaken by God, and detestation of man as he is according to his own nature.

Then, in a further Imagination, over against the picture of the outcast, God-forsaken man, must be set the picture of the God full of pity who then became Christ, and through His acts on earth atones for what man has brought about by forsaking the divine path. In contrast to the Imagination of the God-forsaken man, there must arise that of the all-merciful, loving Being, Christ Jesus, to whom alone it is due that man is not exposed to all possible punishments working upon his soul. And, just as vividly as a feeling of contempt for the forsaking of the divine path had first to become fixed in the soul of the Jesuit pupil, so must a feeling of humility and contrition now take hold of him in the presence of Christ.

When these 2 feelings have been called forth in the pupil, then for several weeks he has to practise severe exercises, picturing to himself in Imagination all details of the life of Jesus from his birth to the Crucifixion and Resurrection. And all that can arise in the soul emerges when the pupil lives in rigorous seclusion and, except for necessary meals, lets nothing else work upon his soul than the pictures which the Gospels give of the compassionate life of Jesus. But these pictures do not merely appear before him in thoughts and ideas; they must work upon his soul in vivid, living Imaginations.

Only someone who really knows how the human soul is transformed through Imaginations which work with full living power—only he knows that under such conditions the soul is in fact completely changed. Such Imaginations, because they are concentrated in the most intense, one-sided way, first on sinful man, secondly on the compassionate God, and then only on the pictures from the New Testament, evoke precisely, through the law of polarity, a strengthened Will. These pictures produce their effect directly, at first hand, for any reflection upon them must be dutifully excluded. It is solely a matter of holding before one's mind these Imaginations, as they have been described.

What then follows is this. In the further exercises Christ Jesus—and now we may no longer say Christ, but exclusively Jesus—is represented as the universal King of the Worlds, and thereby the Jesus element is exaggerated. Because Christ had to be incarnated in a human body, the purely spiritual took part in the physical world; but over against this participation stand the monumental and most significant words: “My kingdom is not of this world.” We can exaggerate the Jesus element by making Jesus into a king of this world, by making Him that which He would have become if He had not resisted the tempter who wished to give Him ‘all the kingdoms of the world and the glory thereof’. Then Jesus of Nazareth would have been a king who, unlike other kinds who possess only a portion of the earth, would have had the whole earth under his sway. If we think of this kind portrayed in this guise, his kingly power so increased that the whole earth is his domain, then we should have the very picture that followed the other exercises through which the personal will of each Jesuit pupil had been sufficiently strengthened.

To prepare for this picture of “King Jesus”, this Ruler over all the kingdoms of the earth, the pupil had to form an Imagination of Babylon and the plain around Babylon as a living picture, and, enthroned over Babylon, Lucifer with his banner. This picture had to be visualized with great exactitude, for it is a powerful imagination: King Lucifer, with his banner and his hosts of Luciferic angels, seated amidst fire and dense smoke, as he sends out his angels to conquer the kingdoms of the earth. And the whole danger that issues from the ‘banner of Lucifer’ must first of all be imagined by itself, without casting a glance upon Christ Jesus. The soul must be entirely engrossed in the Imagination of the danger which issues from the banner of Lucifer. The soul must learn to feel that the greatest danger to the world's existence that could be conjured forth would be a victory for the banner of Lucifer. And when this picture has had its effect, the other Imagination, ‘The banner of Jesus’, must take its place. The pupil must now visualise Jerusalem and the plain around Jerusalem; King Jesus with His hosts, how he conquers and drives off the hosts of Lucifer and makes Himself King of the whole earth—the victory of the banner of Jesus over the banner of Lucifer.

These are the strength-giving Imaginations for the Will which are brought before the soul of the Jesuit pupil. This is what completely changes his Will; makes him such that in his Will, because it is trained occultly, he turns away from everything else and surrenders absolutely to the idea: ‘King Jesus must become the Ruler upon earth, and we who belong to His army have to employ every means to make Him Ruler of the earth. To this we pledge ourselves, we who belong to His host assembled on the plain of Jerusalem, against the host of Lucifer assembled on the plain of Babylon. And the greatest disgrace for a soldier of King Jesus is to forsake His banner.’

These ideas, gathered up into a single resolution of the Will, can certainly give the Will immense strength. But we must ask: what is it in the soul-life that has been directly attacked? The element that ought not to be touched—the Will-element. In so far as this Jesuit training lays hold of the Will-element, while the Jesus-idea seizes the Will-element completely, in so far is the concept of the dominion of Jesus exaggerated in the most dangerous way—dangerous because through it the Will becomes so strong that it can work directly upon the Will of another. For where the Will becomes so strong through Imaginations, which means by occult means, it acquires the capacity for working directly upon the Will of another, and hence also along all the other occult paths to which such a Will can have recourse.

Thus we see how in recent centuries we encounter these two movements, among many others: one has exaggerated the Jesus-element and sees in ‘King Jesus’ the sole ideal of Christianity, which the other looks solely at the Christ-element and carefully sets aside anything that could go beyond it. This second outlook has been much calumniated because it maintains that Christ has sent the Spirit, so that, indirectly through the Spirit, Christ can enter into the hearts and minds of men. In the development of civilisation during the last few centuries there is hardly a greater contrast than that between Jesuitism and Rosicrucianism, for Jesuitism contains nothing of what Rosicrucianism regards as the highest ideal concerning human worth and human dignity, while Rosicrucianism has always sought to guard itself from any influence which could in the remotest sense be called Jesuitical.

In this lecture I wished to show how even so lofty an element as the Jesus-Principle can be exaggerated and then becomes dangerous, and how necessary it is to sink oneself into the depths of the Christ-Being if we wish to understand how the strength of Christianity must reside in esteeming, to the very highest degree, human dignity and human worth, and in strictly refraining from groping our clumsy way into man's inmost sanctuary. Rosicrucianism, even more than Christian mysticism, is attacked by the Jesuit element, because the Jesuits feel that true Christianity is being sought elsewhere than in the setting which offers merely ‘King Jesus’ in the leading role. But the Imaginations here indicated, together with the prescribed exercises, have made the Will so strong that even protests brought against it in the name of the Spirit can be defeated.

My dear friends! First once again will be spoken the word emerging from the spiritual font of the universe, penetrating our souls, admonishing us to self-observing knowledge of our own being:

O Man, know yourself!
So sounds the word of worlds.
You hear it soul-forcefully,
You feel it spirit-powerfully.
Who speaks so world-mightily?
Who speaks so heart-inwardly?
Does it work streaming through space
Into your sense’s self-experiencing?
Does it sound weaving through time
Into your life's evolving stream?
Are you the one, who yourself
In sensing space, in experiencing time
Creates the word, feeling yourself
Estranged in in space’s soul-emptiness,
As you lose the power of thinking
In time’s destroying stream?

Now, my dear brothers and sisters, here in the last lesson we attempted to find inner soul-words, those which can bring human beings into a connection with what emerges as a revelation from the hierarchies, which most certainly the human spiritual-soul being stands in connection with. In doing this we have placed before our souls, by means of a special deepening, what can then become of the field of thinking, and by means of this special deepening in this field of thinking we can attain a presence for ourselves in this realm, where in a certain manner live the beings of the third hierarchy, the Angels, Archangels, and the Archai.

This was certainly not meant to be the thinking that we employ in everyday affairs, but rather the thinking that proceeds behind the thinking of everyday affairs. Such thinking we certainly are only able to bring into being by means of our entire organization, if and when we ourselves in meditating expand into the depths of certain words, such as have come to the fore here as the words that begin, “Examine the field of thinking.”

And as I certainly pointed out the last time, this thinking can also be perceived in the human organism itself over the organ of speech. While in the field of memory-thoughts it can be felt under the organ of speech. And when we say something to ourselves inwardly and full of life, either quietly or out loud, it can be sensed in the organ of speech itself. We feel the speech in us, and we can delineate the area in which we feel the speech in ourselves. We have this then as a jumping-off point, for to some extent it is the easiest way to experience this speech.

And beyond the speech at the back of one’s mind we may find the innards of thinking, by means of which we can discover the Angels. In speaking there are the Archangels. And under the speech in remembering, the Archai can be felt.

And just so the mantric saying parades before us. It most certainly courses along in this manner, as described the last time in the Class lesson.

We envision, as we speak it, that at first the far-spread cosmos speaks to us, intoned in a certain manner by the world-all itself, that then, intoned within this world-all, is what the Guardian of the Threshold says to us, what we should take note of, that we should hearken unto what the appropriate being from the ranks of the third hierarchy, of the Angels, has to say to us.

And then a second intonation presents itself, again in admonition by the Guardian of the Threshold to us, that we should attend to what belongs to us, or to the being belonging to us from the ranks of the Archangels.

And then the Guardian admonishes us again with a third pronouncement, to listen and hear the being belonging to us from the ranks of the Archai. And so we should place this mantric verse before ourselves, so that in a certain way we hear the world-all from all around, intoned, then the Guardian speaking, and then the hierarchies answering responsively.

Examine the field of thinking:

He speaks, who you the ways

From earthly life to earthly life

Will show in spirit light:

Look to your senses’ radiant nature.

He speaks, who on to souls

In realms of being material free,

Will carry you on wings of soul:

Look to your thinking’s forceful impact.

He speaks, who among spirits

In creator fields far from earth

Will give you the grounds of existence-awareness.

Look to memory’s picture-forming.

If and when, ever and again, we feel ourselves in this situation, the wide reaches of the world speaking to us, the Guardian of the Threshold speaking to us, the realms of the hierarchies speaking to us, if and when we envision this within ourselves in a fully alive fashion, as if it were actually around about us, then in conjunction with the schematic picture I drew the last time on the board, we get the feeling of the sort of thinking above the thinking in the back of our minds, through which we approach the interactions and life of the third hierarchy.

Therefore, one can say, my dear brothers and sisters, that we place ourselves in conjunction with the beings of the third hierarchy by means of these mantric verses.

In like manner, we place ourselves in conjunction with the beings of the second hierarchy by means of the second set of mantric verses, subsequently presented, and once again, similarly, we feel in a certain way that it may become perceived in spirit. We should completely refrain from the perception that we ourselves are saying it. We should totally realign ourselves situationally, as I have described.

Examine the field of feeling

He speaks, who as thought

Out of spirit sun-rays

Calls you to world existence-awareness.

Feel in your breath life stirring.

He speaks, who world existence-awareness

Out of star-life-forces

Would bestow on you in spirit realms.

Feel in your blood’s welling-weaving.

He speaks, who spirit-sense

In light-filled gods-high-realms

Will fashion for you out of will of earth.

Feel earth’s mighty counter striving.

In this way we come to the point of establishing our relationship with the Exusiai, Dynamis, and Kyriotetes. We do this by means of inwardly relating the sphere of feelings, the breath, the circulation of blood, and that place from which the will springs forth, although felt merely as the will, by relating all this in our human state of being to the beings of the second hierarchy. By this means the relationship is established.

It remains for us today, my dear brothers and sisters, to observe, to behold, to partake of the field of willing. This field of willing is certainly the one that holds dominion over human beings most powerfully, that works in human beings most powerfully, although at the same time the one that is really noticed least by human beings living through it. A human being, in fact, usually knows very little about the actual coursing of his will.

Let us take up first of all just where in the human organism the will comes to expression in order that the human organism may be engaged in movement, may be set into motion. Of course, my dear brothers and sisters, you must make this intimate imagination your own, if you wish to really open yourself up to the one who will show you the ways to the spirit, to the one who speaks through this esoteric school.

Now someone might imagine himself walking, and perhaps moving his arm. In this regard a person usually thinks that he moves his legs and that his legs carry him further along. This is certainly the most convenient imagination that a person might have. One thinks that some sort of unknown force, and of course it is an unknown force, for nobody can know anything about this force in customary awareness, that this unknown force is allowed to stream into the legs. One leg will be placed in front of the other. In such manner we carry ourselves through the world.

It is not really so. Entirely without doubt the legs simply do not have the wherewithal initially to carry us through the world. This is simply not the way it is. And we come here to a point where customary awareness shows its illusory nature at once, for it is illusion when we live with the belief that we walk forward with legs, with physical legs, that the physical legs are there, therefore, in order to walk forward.

Of course, this does not mean, my dear brothers and sisters, that you should now go out into the world of the philistines and cry out, that it is not true that a person has legs in order to walk about. For of course at first glance people would simply not understand it. People simply don’t know how deeply true it is, that in truth all that is around us, all that is dealt with in customary awareness, is maya, the grand illusion. The grand illusion encompasses not only what a person sees all around, but the grand illusion also encompasses all that a person experiences within himself concerning the world.

What this means is the following. Just imagine yourself just now totally schematically. [It was drawn.] Here are the human legs, one striding forth after the other [white]. But in between these human physical legs the etheric body is most certainly embodied [red], the part of the human etheric body corresponding to the legs. Then there is the astral embodiment [yellow] corresponding to the legs, and finally the ego-organization [violet]. We stride forth not with physical legs, not with etheric legs, not at all with astral legs, but rather we stride forth with those forces corresponding to the ego-organization. We live with these forces that correspond to the ego-organization, within the powerful forces of the earth that are out of sight [new drawing, half a circle with arrows]. The powerful forces of the earth are experienced by us with the forces of our ego-organization [short lines on the arrows]. And just what corresponds to motivation of will, of movement, plays out between the unseen ego-organization and the unseen powerful forces of earth’s gravity.

The ego-organization, however, depends on feeling some sort of resistance when encountering the powerful forces of earth’s gravity. For this the astral body is there in the legs, and the ether body, and rather specifically the physical body also, simply so that the ego-organization can feel itself, can perceive itself. And without this perception it cannot really step into a relationship with the earth-organization. It must step into a relationship with the earth-organization consciously. The physical organization and the other organizations are there in order that the ego-organization might keep in step with itself in full consciousness, and thereby be able to encounter the forces of earth.

Striding along, therefore, is a fully transcendental process. The sensory organization is only there for ambulation, in order that ambulation can become perceptible by human beings, for someone can only accomplish such a thing when it is apprehended. You walk just as little with physical legs, my dear brothers and sisters, as you do with your stockings that you put on your legs. You walk along with what in the legs corresponds to your ego-organization. And as you have stockings in order to keep your feet warm, just so you have the physical legs in order to provide awareness to you for your walking about.

All this that I just related must also be felt. A person must learn to feel, in walking, that walking is a transcendental process, and that all the sensory apparatus is there merely in order to provide awareness. This awareness will not be engendered perfectly during waking life on earth, due to our physical legs also being heavy, so that we come into connection not merely with the heavy forces of earth’s gravity, but also with the heavy forces of gravity active in our physical legs. Therefore, when we do not have the physical legs, as in sleep, we while away our time there in the world-all, in our ego and astral bodies, in a manner much more free-moving than when we go about in physical life. We may be in motion during our sleep, but we normally have no awareness of it, for the physical legs provide for this awareness.

What then gives us the possibility, during sleep and also during moments of clairvoyance, what give us the possibility of moving? As I said, we can move in physical existence insofar as we are aware of the movement through our physical legs. What, my dear friends, performs this function for us during sleep? It is the function of the various beings that walk along with us in sleep, for the purpose of movement. These are the Thrones, high beings of the first hierarchy. A person in a state of customary awareness, however, or even in the customary awareness of sleep, does not perceive the Thrones, and therefore cannot receive help. Quite to the contrary, when someone through intuition becomes able to perceive what is really taking place in sleep, then he will become aware that by means of the Thrones during sleep, he stands in relationship with a world known through higher awareness, just as by means of his physical legs during customary life on earth he stands in relationship with physical life.

All this must be carried over into feelings. One must learn to sense all this inwardly, aromatically. Then one also inwardly senses the interwoven and undulating spiritual world, within which one certainly dwells from this point on.

So once again, we may be properly placed in an inner feeling and experience, if we allow it to work on us while remaining in the moment, just as with the other mantras, those concerning the fields of thinking and feeling. We should remain in the moment in the following way: first the wide-open reaches press in upon us with thunderous voice, then the Guardian of the Threshold admonishes us to take note, that we should hearken unto what the Thrones have to say to us. The Thrones speak to us about what springs forth when, as we say, we are really motivated about what passes over from motives of the soul into our force of will, about being engaged in something or other in the world with our force of will. To this end, we will allow the third part of the mantra to work on us, as we once again take up and hearken to what resounds from the wide-open reaches:

Examine the field of willing.

Then the Guardian of the Threshold:

He speaks, who guides world forces, muted
From earth foundations, dark and deep
Into your limbs’ impulses:

Then the Thrones:

Behold in motivation your fiery essence.

That is the first. The second leads us quite a bit more into the realm of soul. When we go further in pursuit of a person’s activity of will, well, in this inner meditative performance of the soul, we come upon a great discovery. And this great discovery must sooner or later flood into a person who wishes to stride forward on the field of his own self-development.

Here I must point something out to you, my dear brothers and sisters, something that you all know, for customary awareness knows quite a bit about it, and it is this, what we call in ourselves the voice of conscience. The voice of conscience! But this voice of conscience emerges from a human being and sounds forth into awareness indistinctly. A person does not generally know with certainty what is there, what is connected to his moralistic-soulful disposition, what sounds forth from underpinnings laden with mystery, that which he refers to as his voice of conscience. A person generally does not penetrate anywhere nearly deep enough in his own being in customary awareness to reach the voice of conscience. It may show itself, but the person does not reach down to it. And so he does not observe it in soul face-to-face.

But when a person then in meditating presses on to the wider world of the Cherubim, beings full of wisdom, who are interwoven with and live throughout the world, then he comes upon the great discovery, that from the world of the Cherubim a world activity presses in upon him, within which the voice of conscience lives.

Oh, the voice of conscience is from high and ancient sources, from higher beings. It lives in actuality in the world of the Cherubim. From this world of the Cherubim, it weaves into human beings and sounds forth from the depths of these human beings, initially indistinctly. But it is a great and powerful encounter when a person is there, alive in intuition, there where he can place himself in relationship with the field of the Cherubim, which is a world well-met, an encounter with the world in which his conscience moves and has its being. It is the greatest personal discovery that a person can make. For this the Guardian of the Threshold admonishes us with the words:

He speaks, who allows spirit rays, brilliant
From heavenly workshops, full of grace
To course within your blood.

Then the Cherubim:

Behold in conscience the soul’s progression.

In reality it is the spirit coursing through the blood, emerging from the Cherubim’s field, that constitutes the voice of conscience. Blood, present in all parts of our physical human being, carries this voice of conscience into all parts of our human physical being, along with other things. And it weaves the undulations of Cherubic life into the soul-nature of our blood. We shall gain a greater foothold on this meditation if we envisage it in the following way:

First is spoken that which comes from the far-off reaches of the world.

Examine the field of willing.

The Guardian of the Threshold then admonishes us:

He speaks, who guides world forces, muted
From earth foundations, dark and deep
Into your limbs’ impulses:

Then we envisage moving clouds [drawn in blue], the moving clouds as a representation of the Thrones. And while we envisage these moving clouds, we hear the Thrones, sounding forth from the first hierarchy:

Behold in motivation your fiery essence.

Then the Guardian of the Threshold speaks further:

He speaks, who allows spirit rays, brilliant
From heavenly workshops, full of grace
To course within your blood.

Now we envisage, flashing through these clouds, lightning [red], for flashes of lightning are the implements of the Cherubim, the fiery swords of the Cherubim. While the lightning flashes through the clouds, we feel this flashing in the words:

Behold in conscience the soul’s progression.

Then the Guardian of the Threshold speaks:

He speaks, who brings the human being, intact

That refers to one’s prior lives on earth.

Through deaths and births, wisely and justly
By breathing in the present time.

In doing this we envisage the entirety of the heavens above the lightning with interwoven warmth [The drawing was broadened in yellow.], with interwoven heat sending down the lightning. And in this interwoven heat from far-off reaches we perceive the speech of the Seraphim:

Behold in fate your spirit ordeal

—as the destiny of one earth-life to the next, extending here into this present life on earth.

The mantra concerning willing is especially effective when it is perceived together with the picture in the following way. One prepares somewhat mysteriously in implementing the mantra, for certainly willing is the one most full of mystery. While starting to prepare by putting aside anything commonplace in the words, and feeling the beckoning, guiding, world-direction-giving nature of the picture, one uses instead of the word “Thrones” the good normal word “seat.” Even though it could easily be given too trifling a meaning, everything commonplace must be put away from it when saying here “seating” instead of “Thrones.” Also imagine, my dear brothers and sisters, that as you feel the word “seat,” [It was written on the board.] seat, cloud-seating, form the picture within yourself of clouds standing in front of you. Then you form the word “fleet,” [over “seat” was written:] fleet. Again, with the image of lightning within, fleeting flashing lightning within the clouds. Then you form the word “heating,” [over “fleet” was written:] heat, universal heating, and feel in these three words the ascent from the cloud-seating to the lightning and to the universal heating, from which the lightning comes. In this way you feel prepared for the mantra with seat, fleet, heat.

And then feel with the picture standing before you the power of the mantra.

[The mantra was now written on the board, and at the same time in the first line “willing” was underlined, and similarly the last line of each section 1, 2, and 3 was underlined.]

1. Examine the field of willing:

1. He speaks, who guides world forces, muted

   From earth foundations, dark and deep

   Into your limbs’ impulses:

   Behold in motivation your fiery essence.

2. He speaks, who allows spirit rays, brilliant

   From heavenly workshop, full of grace

   To course within your blood:

   Behold in conscience the soul’s progression.

3. He speaks, who brings the human being, intact

   Through deaths and births, wisely and justly

   By breathing in the present time:

   Behold in fate your spirit ordeal.

In such meditative verses there is nothing that is a simple phrase. What is indicated here concerning the “limb’s activity,” I have illustrated as a conjoint effort of the ego-organization and the forces of the earth, wholly a supersensory occurrence. We must be aware of this in the first part of the mantra.

In the second part of the mantra, we must be aware of what moves through the entire organism in the circulation of blood, which in its pulsatile coursing contains the essence of conscience. Our basic fate, however, has been taken up by our breath, insofar as the highest part of the rhythmic system has streaming through it not only what enlivens the breath today, but rather by the breath having been formed in earlier earth-existence stop-overs.

Here [part 1] we are advised by the Guardian of the Threshold about the Thrones

Here [in part 2] about the Cherubim

Here [in part 3] about the Seraphim

[“Thrones” was written next to part 1, “Cherubim” next to part 2, and “Seraphim” next to part 3.]

In order for the mantra to have the necessary inner strength and spirit-condensing quality, we choose a symbol which allows the revelation of the first hierarchy to impact us in a very lovely way: clouds, Thrones. although at the same time, that out of which the Thrones, when we gaze up to the spiritual in the clouds, that out of which the Thrones take their substance, their own essential being, that their being is drawn forth from.

[It was written on the board and “beings” was underlined.]

clouds—Thrones—beings

We gaze out upon the thunderbolts of lightning. Well, the Cherubim are definitely veiled. With the Thrones one can catch a sense of them as they interweave themselves in the clouds. The mounded-up clouds give away the substance of the Thrones. The Cherubim do not make it so easy for us to observe them. They conceal themselves more than the Thrones. They don’t show themselves in formations. They reveal themselves in their implements, in the fleeting flashes of lightning. They are behind their implements. They show us in the fleeting flashes of lightning not their essence, but only their implements. [It was written on the board, and “implements” was underlined.]

lightning—Cherubim—implements

And if we mount clear up to universal heat, there the Seraphim conceal themselves deeper yet, much deeper than the Cherubim behind the implements, behind the fleeting flashing lightning. It is merely the radiant glory, this universal heat, merely the radiant glory of the Seraphim. The Thrones reveal themselves through their being, the Cherubim reveal themselves through their implements, but the Seraphim reveal themselves through the radiant glory streaming out from them. [It was written on the board, and “radiant glory” was underlined.]

universal heat—Seraphim—radiant glory

And so do we establish a human being’s connection with the first hierarchy in the field of willing:

Examine the field of willing:

He speaks, who guides world forces, muted

From earth foundations, dark and deep

Into your limbs’ impulses:

Behold in motivation your fiery essence.

He speaks, who allows spirit rays, brilliant

From heavenly workshop, full of grace

To course within your blood:

Behold in conscience the soul’s progression.

He speaks, who brings the human being, intact

Through deaths and births, wisely and justly

By breathing in the present time:

Behold in fate your spirit ordeal.

What it comes down to, what it depends on, is that we perceive ourselves within the process as if we ourselves were simply not speaking, feeling, or willing, but rather, what it all depends on, is that we forget ourselves, and in this process in a three-fold manner perceive ourselves as a recipient.

Yes, my dear brothers and sisters, it is absolutely essential, that one engages in such mantric inner practices with complete sincerity. Then they work effectively, as they should. Then we are brought forward onto the field, onto the three-fold field of the spiritual world, onto the field of thinking, feeling, and willing. And that is of utmost importance, that we are able to penetrate into these things with complete sincerity.

For this something else is most assuredly necessary, and must be included. Someone meditating will of course often fall back, again and again, into the routine ambling stroll of customary life. Indeed, he must, for between birth and death he is an earthly human being. Customary awareness must ever and again return to him. But he may certainly continue to exist this way, for example, and I mean it here in the negative sense, when encountering some sort of continuing difficulty that becomes chronic. A person can experience this all the time, and although sometimes overlooking it, can still experience it continuously to some extent. We should also have this sort of continuity if we once understand the force of meditation. We should certainly always feel this way, so that we can say to ourselves, our customary awareness has certainly, once meditated on, it has certainly once achieved an understanding of the penetrating power of meditation. We should feel that meditating actually occurred, that we were once within it. Through meditating, we ought to have become a different person, to the extent that we can feel that meditating has made us into something else. In this way, in that we have begun with it, during our life we can no longer just forget, not even for a moment forget, my dear brothers and sisters, that we are active in meditation. And then we have the right demeanor for active meditation.

We must experience meditating thoroughly, keeping in mind of course that we should only engage in meditation for such brief periods of time that the rest of life is undisturbed. We should experience it in such reality, that the feeling of actively meditating is maintained, and that if we should once forget that we actively meditate, and later realize that we have forgotten, if we realize that there have been moments in life within which we have forgotten, well, we should then allow the feeling of shame to well up within us, just as we would be ashamed, for instance, if we should somehow find ourselves naked, without clothes, running through a street packed with people. We should adopt this approach. We should so well consider the transition from not meditating at all into being active in meditation, that at no single moment are we without the awareness that we actively meditate, and the discovery of our having lapsed in this awareness should become a moment of shame. Very much may be attained in this manner.

And then we will really be able to progress in what will be said through the universal world word, with which we began:

O Man, know yourself!
So sounds the word of worlds.
You hear it soul-forcefully,
You feel it spirit-powerfully.
Who speaks so world-mightily?
Who speaks so heart-inwardly?
Does it work streaming through space
Into your sense’s self-experiencing?
Does it sound weaving through time
Into your life's evolving stream?
Are you the one, who yourself
In sensing space, in experiencing time
Creates the word, feeling yourself
Estranged in in space’s soul-emptiness,
As you lose the power of thinking
In time’s destroying stream?

But we must ever and again bring to the forefront in heart and mind, that cognition is a serious business, that the world is a great illusion, this world of maya, that cognition does not simply come to us, that we first must come to the Threshold, where the Guardian is standing, and that at the Threshold all that we carry constitutionally must first fall away, all that comprises customary sensory reality and customary thinking.

We are able to take all this to heart, for out of the self-same far-off reaches, out of which the comprehensive universal word has come to us, that which even so has been spoken, additionally there sounds forth to us:

First come to know the earnest Guardian,
Who stands before the gates of spirit-land,
Denying entry to your sensory force
And to your intellect’s might,
For in weaving of sense
And in forming of thought
Out of space’s absence of being,¹
Out of time’s illusory powers
The truth of your own self
You must first forcefully master.

When we have heard such a thing, we can then speak out the devotional answer from depths of soul.

I walked within this world of sense,²
Thinking’s heritage³ guiding me,
A god’s power having ushered me in.⁴
Death, it stands at journey’s end.
I will feel Christ’s presence.⁵
In matter’s death spirit-birth wakes,
So in spirit I’ll find the world
And in world-becoming know myself.⁶

• 1. Raumeswesenlosigkeit
• 2. Sinnes-Welt
• 3. Des Denkens Erbe
• 4. Eines Gottes Kraft hat mich hereingeführt
• 5. Des Christus Wesen: Wesen in this sense is the presence of a being consciously aware of itself, which here is Christ’s presence.
• 6. The three lines of the first sentence have mixed tenses, first simple past, then gerund, and finally past perfect, so the second and third lines must be dependent: Thinking’s heritage guiding me, A god’s power having ushered me in. In the last three lines, it is incorrect in English to use the word thus to join two independent clauses, as it is an adverb. One must use so, which is a conjunction.

My dear friends,

Allow me in the first place to express my deep satisfaction that this Experimental Circle has been created as suggested by Count Keyserlingk, and extended to include all those concerned with agriculture who are now present for the first time at such a meeting. In point of time, the foundation has come about as follows. To begin with, Herr Stegemann, in response to several requests, communicated some of the things which he and I had discussed together in recent years concerning the various guiding lines in agriculture, which he himself has tested in one way or another in his very praiseworthy endeavours on his own farm. Thence there arose a discussion between him and our good friend Count Keyserlingk, leading in the first place to a consultation during which the resolution which has to-day been read out was drafted.

As a result of this we have come together here to-day. It is deeply satisfying that a number of persons have now found themselves together who will be the bearers, so to speak, of the experiments which will follow the guiding lines (for to begin with they can only be guiding lines) which I have given you in these lectures. These persons will now make experiments in confirmation of these guiding lines, and demonstrate how well they can be used in practice.

At such a moment, however, when so good a beginning has been made, we should also be careful to turn to good account the experiences we have had in the past with our attempts in other domains in the Anthroposophical Movement. Above all, we should avoid the mistakes which only became evident during the years when from the central anthroposophical work—if I may so describe it—we went on to other work which lay more at the periphery. I mean when we began to introduce what Anthroposophical Science must and can be for the several domains of life.

For the work which this Agricultural Circle has before it, it will not be without interest to hear the kind of experiences we have had in introducing Anthroposophical Science, for example, into the scientific life in general. As a general rule, when it came to this point, those who had hitherto administered the central anthroposophical life with real inner faithfulness and devotion in their own way, and those who stood more at the periphery and wanted to apply it to a particular domain of life, did not as a rule confront one another with full mutual understanding.

We experienced it only too well, especially in working with our scientific Research Institutes. There on the one side are the anthroposophists who find their full life in the heart of Anthroposophia itself—in Anthroposophical Science as a world-conception, a content of life which they may even have carried through the world with strong and deep feeling, every moment of their lives. There are the anthroposophists who live Anthroposophia and love it, making it the content of their lives. Generally, though not always, they have the idea that something important has been done when one has gained, here or there, one more adherent, or perhaps several more adherents, for the anthroposophical movement. When they work outwardly at all, their idea seems to be—you will forgive the expression—that people must somehow be able to be won over “by the scruff of the neck.” Imagine, for example, a University professor in some branch of Natural Science. Placed as he is in the very centre of the scientific work on which he is engaged, he ought none the less to be able to be won over there and then—so they imagine.

Such anthroposophists, with all their love and good-will, naturally imagine that we should also be able to get hold of the farmer there and then—to get him too “by the scruff of the neck,” so to speak, from one day to another, into the anthroposophical life—to get him in “lock, stock and barrel” with the land and all that is comprised with it, with all the products which his farm sends out into the world. So do the “central anthroposophists” imagine. They are of course in error. And although many of them say that they are faithful followers of mine, often, alas! though it is true enough that they are faithful in their inner feeling, they none the less turn a deaf ear to what I have to say in decisive moments. They do not hear it when I say, for instance, that it is utterly naive to imagine that you can win over to Anthroposophical Science some professor or scientist or scholar from one day to the next and without more ado. Of course you cannot. Such a man would have to break with twenty or thirty years of his past life and work, and to do so, he would have to leave an abyss behind him. These things must be faced as they exist in real life. Anthroposophists often imagine that life consists merely in thought. It does not consist in mere thought. I am obliged to say these things, hoping that they may fall upon the right soil.

On the other hand, there are those who out of good and faithful hearts want to unite some special sphere of life with Anthroposophia—some branch of science, for example. They also did not make things quite clear to themselves when they became workers in Spiritual Science. Again and again they set out with the mistaken opinion that we must do these things as they have hitherto been done in Science; that we must proceed precisely in the same way. For instance, there are a number of very good and devoted anthroposophists working with us in Medicine (with regard to what I shall now say, Dr. Wegman is an absolute exception; she always saw quite clearly the necessity prevailing in our Society). But a number of them always seemed to believe that the doctor must now apply what proceeds from anthroposophical therapy in the same medical style and manner to which he has hitherto been accustomed.

What do we then experience? Here it is not so much a question of spreading the central teachings of Spiritual Science; here it is more a question of spreading the anthroposophical life into the world. What did we experience? The other people said “Well, we have done that kind of thing before; we are the experts in that line. That is a thing we can thoroughly grasp with our own methods; we can judge of it without any doubt or difficulty. And yet, what these anthroposophists are bringing forward is quite contrary to what we have hitherto found by our methods.” Then they declared that the things we say and do are wrong.

We had this experience: If our friends tried to imitate the outer scientists, the latter replied that they could do far better. And in such cases it was undeniable; they can in fact apply their methods better, if only for the reason that in the science of the last few years the methods have been swallowing up the science! The sciences of to-day seem to have nothing left but methods. They no longer set out on the objective problems; they have been eaten up by their own methods. To-day therefore, you can have scientific researches without any substance to them whatever.

And we have had this experience: Scientists who had the most excellent command of their own methods became violently angry when anthroposophists came forward and did nothing else but make use of these methods. What does this prove? In spite of all the pretty things that we could do in this way, in spite of the splendid researches that are being done in the Biological Institute, the one thing that emerged was that the other scientists grew wild with anger when our scientists spoke in their lectures on the basis of the very same methods. They were wild with anger, because they only heard again the things they were accustomed to in their own grooves of thought.

But we also had another important experience, namely this: A few of our scientists at last bestirred themselves, and departed to some extent from their old custom of imitating the others. But they only did it half and half. They did it in this way: In the first part of their lectures they would be thoroughly scientific; in the first part of their explanations they would apply all the methods of science, “comme il faut.” Then the audience grew very angry. “Why do they come, clumsily meddling in our affairs? Impertinent fellows, these anthroposophists, meddling in their dilettante way with our science!”

Then, in the second part of their lectures, our speakers would pass on to the essential life—no longer elaborated in the old way, but derived as anthroposophical content from realms beyond the Earth. And the same people who had previously been angry became exceedingly attentive, hungry to hear more. Then they began to catch fire! They liked the Spiritual Science well enough, but they could not abide (and what is more, as I myself admitted, rightly not), what had been patched together as a confused “mixtum compositum” of Spiritual Science and Science. We cannot make progress on such lines.

I therefore welcome with joy what has now arisen out of Count Keyserlingk's initiative, namely that the professional circle of farmers will now unite on the basis of what we have founded in Dornach—the Natural Science Section. This Section, like all the other things that are now coming before us, is a result of the Christmas Foundation Meeting. From Dornach, in good time, will go out what is intended. There we shall find, out of the heart of Anthroposophia itself, scientific researches and methods of the greatest exactitude.

Only, of course, I cannot agree with Count Keyserlingk's remark that the professional farmers' circle should only be an executive organ. From Dornach, you will soon be convinced, guiding lines and indications will go out which will call for everyone at his post to be a fully independent fellow-worker, provided only that he wishes to work with us. Nay more, as will emerge at the end of my lectures (for I shall have to give the first guiding lines for this work at the close of the present lectures) the foundation for the beginning of our work at Dornach will in the first place have to come from you. The guiding lines we shall have to give will be such that we can only begin on the basis of the answers we receive from you.

From the beginning, therefore, we shall need most active fellow-workers—no mere executive organs. To mention only one thing, which has been a subject of frequent discussions in these days between Count Keyserlingk and myself—an agricultural estate is always an individuality, in the sense that it is never the same as any other. The climate, the conditions of the soil, provide the very first basis for the individuality of a farm. A farming estate in Silesia is not like one in Thuringia, or in South Germany. They are real individualities.

Now, above all in Spiritual Science, vague generalities and abstractions are of no value, least of all when we wish to take a hand in practical life. What is the value of speaking only in vague and general terms of such a practical matter as a farm is? We must always bear in mind the concrete things; then we can understand what has to be applied. Just as the most varied expressions are composed of the twenty-six letters of the alphabet, so you will have to deal with what has been given in these lectures. What you are seeking will first have to be composed from the indications given in these lectures—as words are composed from the letters of the alphabet. If on the basis of our sixty members we wish to speak of practical questions, our task, after all, will be to find the practical indications and foundations of work for those sixty individual farmers.

The first thing will be to gather up what we already know. Then our first series of experiments will follow, and we shall work in a really practical way. We therefore need the most active members. That is what we need in the Anthroposophical Society as a whole—good, practical people who will not depart from the principle that practical life, after all, calls forth something that cannot be made real from one day to the next. If those whom I have called the “central anthroposophists” believe that a professor, farmer or doctor—who has been immersed for decades past in a certain milieu and atmosphere—can accept anthroposophical convictions from one day to the next, they are greatly mistaken.

The fact will emerge quickly enough in agriculture! The farming anthroposophist no doubt, if he is idealistic enough, can go over entirely to the anthrospophical way of working—say, between his twenty-ninth and his thirtieth year—even with the work on his farm. But will his fields do likewise? Will the whole Organisation of the farm do likewise? Will those who have to mediate between him and the consumer do likewise—and so on and so on? You cannot make them all anthroposophists at once—from your twenty-ninth to your thirtieth year. And when you begin to see that you cannot do so, it is then that you lose heart. That is the point, my dear friends—do not lose heart; know that it is not the momentary success that matters; it is the working on and on with iron perseverance.

One man can do more, another less. In the last resort, paradoxical as it may sound, you will be able to do more, the more you restrict yourself in regard to the area of land which you begin to cultivate in our ways. After all, if you go wrong on a small area of land, you will not be spoiling so much as you would on a larger area. Moreover, such improvements as result from our anthroposophical methods will then be able to appear very rapidly, for you will not have much to alter. The inherent efficiency of the methods will be proved more easily than on a large estate. In so practical a sphere as farming these things must come about by mutual agreement if our Circle is to be successful. Indeed, it is very strange—with all good humour and without irony, for one enjoyed it—there has been much talk in these days as to the differences that arose in the first meeting between the Count and Herr Stegemann. Such things bring with them a certain colouring; indeed, I almost thought I should have to consider whether the anthroposophical “Vorstand,” or some one else, should not be asked to be present every evening to bring the warring elements together.

By and by however, I came to quite a different conclusion; namely, that what is here making itself felt is the foundation of a rather intimate mutual tolerance among farmers—an intimate “live and let live” among fellow-farmers. They only have a rough exterior. As a matter of fact the farmer, more than many other people, needs
to protect his own skin. It can easily happen that people start interfering with things which he alone understands. And at rock bottom you will discover in him a certain sweet tolerance. All these things must be truly felt, and I only make these observations now because I think it necessary to begin on a right basis from the outset.

Therefore I think I may once again express my deep satisfaction at what has been done by you here. I believe we have truly taken into account the experiences of the Anthroposophical Society. What has now been begun will be a thing of great blessing, and Dornach will not fail to work vigorously with those who wish to be with us as active fellow-workers in this cause.

We can only be glad, that what is now being done in Koberwitz has been thus introduced. And if Count Keyserlingk so frequently refers to the burden I took upon myself in coming here, I for my part would answer—though not in order to call up any more discussion:– What trouble have I had? I had only to travel here, and am here under the best and most beautiful conditions. All the unpleasant talks are undertaken by others; I only have to speak every day, though I confess I stood before these lectures with a certain awe—for they enter into a new domain. My trouble after all, was not so great. But when I see all the trouble to which Count Keyserlingk and his whole household have been put—when I see those who have come here—then I must say, for so it seems to me, that all the countless things that had to be done by those who have helped to enable us to be together here, tower above what I have had to do, who have simply sat down in the middle of it all when all was ready.

In this, then, I cannot agree with the Count. Whatever appreciation or gratitude you feel for the fact that this Agricultural Course has been achieved, I must ask you to direct your gratitude to him, remembering above all that if he had not thought and pondered with such iron strength, and sent his representative to Dornach, never relinquishing his purpose—then, considering the many things that have to be done from Dornach, it is scarcely likely that this Course in the farthest Eastern corner of the country could have been given.

Hence I do not at all agree that your feelings of gratitude should be expended on me, for they belong in the fullest sense to Count Keyserlingk and to his House.

That is what I wished to interpolate in the discussion.

For the Moment, there is not much more to be said—only this. We in Dornach shall need, from everyone who wishes to work with us in the Circle, a description of what he has beneath his soil, and what he has above it, and how the two are working together. If our indications are to be of use to you, we must know exactly what the things are like, to which these indications refer. You from your practical work will know far better than we can know in Dornach, what is the nature of your soil, what kind of woodland there is and how much, and so on; what has been grown on the farm in the last few years, and what the yield has been. We must know all these things, which, after all, every farmer must know for himself if he wants to run his farm in an intelligent way—with “peasant wit.”

These are the first indications we shall need: what is there on your farm, and what your experiences have been. That is quickly told. As to how these things are to be put together, that will emerge during the further course of the conference. Fresh points of view will be given which may help some of you to grasp the real connections between what the soil yields and what the soil itself is, with all that surrounds it. With these words I think I have adequately characterised the form which Count Keyserlingk wished the members of the Circle to fill in. As to the kind and friendly words which the Count has once again spoken to us all, with his fine-feeling distinction between “farmers” and “scientists,” as though all the farmers were in the Circle and all the scientists at Dornach—this also cannot and must not remain so. We shall have to grow far more together; in Dornach itself, as much as possible of the peasant-farmer must prevail, in spite of our being “scientific.” Moreover, the science that shall come from Dornach must be such as will seem good and evident to the most conservative, “thick-headed” farmer.

I hope it was only a kind of friendliness when Count Keyserlingk said that he did not understand me—a special kind of friendliness. For I am sure we shall soon grow together like twins—Dornach and the Circle. In the end he called me a “Grossbauer,” that is, a yeoman farmer—thereby already showing that he too has a feeling that we can grow together. All the same, I cannot be addressed as such merely on the strength of the little initial attempt I made in stirring the manure—a tack to which I had to give myself just before I came here. (Indeed it had to be continued, for I could not go on stirring long enough. You have to stir for a long time; I could only begin to stir, then someone else had to continue).

These are small matters, but it was not out of this that I originally came. I grew up entirely out of the peasant folk, and in my spirit I have always remained there—I indicated this in my autobiography. Though it was not on a large farming estate such as you have here; in a smaller domain I myself planted potatoes, and though I did not breed horses, at any rate I helped to breed pigs. And in the farmyard of our immediate neighbourhood I lent a hand with the cattle. These things were absolutely near my life for a long time; I took part in them most actively. Thus I am at any rate lovingly devoted to farming, for I grew up in the midst of it myself, and there is far more of that in me than the little bit of “stirring the manure“” just now.

Perhaps I may also declare myself not quite in agreement with another matter at this point. As I look back on my own life, I must say that the most valuable farmer is not the large farmer, but the small peasant farmer who himself as a little boy worked on the farm. And if this is to be realised on a larger scale—translated into scientific terms—then it will truly have to grow “out of the skull of a peasant,” as they say in Lower Austria. In my life this will serve me far more than anything I have subsequently undertaken.

Therefore, I beg you to regard me as the small peasant farmer who has conceived a real love for farming; one who remembers his small peasant farm and who thereby, perhaps, can understand what lives in the peasantry, in the farmers and yeomen of our agricultural life. They will be well understood at Dornach; of that you may rest assured. For I have always had the opinion (this was not meant ironically, though it seems to have been misunderstood) I have always had the opinion that their alleged stupidity or foolishness is “wisdom before God,” that is to say, before the Spirit. I have always considered what the peasants and farmers thought about their things far wiser than what the scientists were thinking. I have invariably found it wiser, and I do so to-day. Far rather would I listen to what is said of his own experiences in a chance conversation, by one who works directly on the soil, than to all the Ahrimanic statistics that issue from our learned science. I have always been glad when I could listen to such things, for I have always found them extremely wise, while, as to science—in its practical effects and conduct I have found it very stupid. This is what we at Dornach are striving for, and this will make our science wise—will make it wise precisely through the so-called “peasant stupidity.” We shall take pains at Dornach to carry a little of this peasant stupidity into our science. Then this stupidity will become—“wisdom before God.”

Let us then work together in this way; it will be a genuinely conservative, yet at the same time a most radical and progressive beginning. And it will always be a beautiful memory to me if this Course becomes the starting point for carrying some of the real and genuine “peasant wit” into the methods of science. I must not say that these methods have become stupid, for that would not be courteous, but they have certainly become dead.

Dr. Wachsmuth has also set aside this deadened science, and has called for a living science which must first be fertilised by true “peasant wisdom.” Let us then grow together thus like good Siamese Twins—Dornach and the Circle. It is said of twins that they have a common feeling and a common thinking. Let us then have this common feeling and thinking; then we shall go forward in the best way in our domain.

I would like to repeat what I told you yesterday: Please don't expect too much content from this very brief language study. I will make only a few remarks about the development of language in this improvised course. However, it is certainly worthwhile to stir up some thoughts on the subject, and perhaps from the way I present things, you will discover guidelines. I won't go into the usual facts, but I will try to show you a number of important ways to look at the life of language with a view to its organic evolving.

In my first lecture I referred to the development of our German language through “invasions” into its word-stock. We pointed to the significant one, which coincided with the streaming in of Christianity into northern cultures, and its consequences. Christianity did not simply bring in its own content; it brought this content in the form of word images. Considered outwardly, the folk religions of the northern and central European peoples were not at all similar to what came to them as a new religion; nor was it possible for them to grasp the content of Christianity with the words and sounds of northern and central Europe. Therefore, those who brought Christian concepts and Christian perceptions also brought their “word clothing.” We have cited a group of such words that were carried northward, we can say, on the wings of Christianity. In the same way, everything connected with schooling streamed northward, too, words like Schule ‘school' itself, Tafel ‘blackboard’, and so forth, with the exception of a few like Lesen, Buchstabe, Lehrer (see Lecture 1, pages 19-20). The former are of Latin origin, but have been integrated into the German language organization so thoroughly that no one today would recognize them as loan-words. I also described how later, beginning in the twelfth century, a new invasion arrived from the West, bringing in many language elements. After that came a Spanish wave and finally one from England, as late as the nineteenth century.

These examples will be elaborated on later, but they indicate that during the time Christianity and everything related to it were making their way northward, the genius of the language was still able to accept and transform it inwardly by means of the folk sensitivity in that region. I illustrated this unique fact not by a word pertaining to Christianity but by the connection of the word Schuster ‘shoemaker’, which seems so truly Germanic, with sutor: it is one and the same word (page 22-23). There was still so much speech-forming strength in the genius of the Germanic folk that it was possible to transform a word like sutor that belongs to the earliest invasion. The further we proceed from this to the next invasion, which was concerned with education, the more we find the sound of the word in German closer to the sound in Latin. And so it continued. Languages flowing in later found the German language spirit ever less capable of transforming whatever came toward it. Let us keep this in mind. It remains to be seen whether, in due time, such phrases as five o'clock tea will be changed; that is, whether the German language genius can develop over a relatively long span of time the power of more rapid transformation it possessed in early times. We will have to wait and see. At the moment, it is not important.

We must ask ourselves what significance it has for a people that its language-forming power is decreasing, at least temporarily; that in fact it no longer exists as it once was. You do find it more strongly today in dialects. For instance, we could search for the origin of a very strange word in the Austrian dialect: pakschierli or bakschierli. The Austrians sitting here certainly know it. You can quickly sense what pakschierli means: ‘a cunning little girl who bobs and curtseys when presented to strangers, a ‘charming little girl—that’s pakschierli—or a ‘funny little thing made of marzipan' that doesn't exactly make you laugh, but causes an inward state of being ready, if the impression you get grows a little, to burst out in a loud laugh. ‘A funny little thing made of marzipan'—that’s pakschierli Now what is this word? It is not really connected with the rest of the Austrian dialect, for it is none other than the German word possierlich ‘funny, cunning, cute’, a word that has been transformed.

In a way, then, this language-forming power can be studied in the dialects. It is also a good approach to the active, creative folk soul, and an understanding of the folk soul would contribute immeasurably toward an understanding of the cultural life of a country. It would lead back to what I referred to in The Spiritual Guidance of the Individual and Humanity,¹ which was ridiculed by such minds as the all-too well-known Professor Dessoir.² Spiritual science makes it possible to determine clearly what I described there: that the formation of consonant sounds in language is connected to an imitation of something externally perceptible. Consonants express for us what we have experienced inwardly of outside events. To put it more graphically: If you are setting in a fence post, you can feel this action inwardly by bearing down (aufstemmen, as ‘stem’ for skiers) on your foot. This is the perception of your own act of will. We no longer feel this inner act of will in the sound [št, pronounced sht] of aufstemmen, but in the early age of language development, you did feel in your acts of will an imitation of what was happening outside yourself. The consonant element has thus become the imitation of events outside the human being, while the vowel element expresses what is truly an inner feeling. ‘Ah!" is our astonishment, a standing back, in a sense. The relationship of the human being to the outer world is expressed in the vowels. It is necessary to go back a long way in time if one wants to penetrate to these things, but it is possible to do so; then one arrives at the insight that such theories as the “bow-wow” or “ding-dong” theories are horribly wrong. They are incorrect and superficial. An understanding of the human being, however, can lead us toward discovering inwardly how a speech sound is connected with whatever we want to reveal of soul and spirit. Let us consider this as a question to ask ourselves, in order to find answers during the course of this study. In order to look rightly at the many and varied links in the chain of language, I will try to find characteristic examples to help us reach what we are trying to understand.

Today I should like to take some examples to show how language proceeds slowly from the concrete to the abstract. If we really want to study actual facts, turning to dialect again will be helpful. Let me mention one small example:

When Austrian peasants get up in the morning, they will say something about their Nachtschlaf ‘night sleep’ but not at all as you are apt to speak about it. You think of it basically as something quite abstract, for you are educated people. Austrian peasants are close to nature. To them, all that surrounds them partakes of spirit and soul, and they have a strong awareness of it. Even for them this is dying out now, but in the seventies and eighties of the last century, it was still very much present for anyone who, like me, wished to observe it. Even though peasants may still perceive the elemental forces in everything around them, they will never express it in abstractions but always concretely. A peasant will say, ‘I have to wipe the night sleep (Nachtschlaf) out of my eyes To peasants the substance excreted from the eyes during the night that can be washed away, is the visible expression of sleep; they call it Nachtschlaf To understand language that was still quite alive a short time ago, there is this secret: a factual understanding is not at all hindered by finding spiritual elements linked up with it. Austrian peasants are in fact thinking of an elemental being, but they express this by describing its action, that it put an excretion into their eyes. Never would they take this word as the abstraction arrived at by an educated person. However, if peasants have gone to school a little while or have been exposed to the city, they have a way of addressing themselves to an invisible, concrete fact. They will still say, ‘T must wipe the night sleep out of my eyes,” but at the same time they will make a sort of gesture to imply that for them it is something really superficial and yet concrete.

We should be aware that such an observation leads us to realize that an abstract term always points back to something more concrete. Take the following example. In the Scandinavian countries you still find the word barn for ‘child’ [Scotland and northern England, bairn]; we no longer have it in German. What is its history? On one hand, it leads us back to the Gothic; we will find it in Ulfilas’s Bible translation,³ where we find the expression bairan, meaning ‘to bear’. If we know the law of consonant shift, discovered by Jakob Grimm,⁴ for the Germanic languages and for all those related to them [see lecture 3, page 41-42], we will go back from the Gothic bairan to pherō in Greek and fero in Latin, both meaning ‘to carry’ or ‘to bear’. A /b/ in Germanic appears in Greek and Latin as /f/ or /ph/. Bairan is simply a Germanic sound-shift from fero; the word widens out into a different direction. There exists the Old High German word beran, ‘to carry’ [beran is also the Anglo-Saxon forerunner of English ‘to bear’. The barrow of ‘wheelbarrow’ goes back to beran.]. Gradually the verbal aspect of the word receded; in modern German we no longer have the possibility of thinking back to the original, strongly felt, active meaning. Why is the child called barn in Scandinavia? Because it is being borne or carried before it comes into the world. A child is something that is carried: we look back at our origin. The only word left over from all this in modern German is gebären ‘to bear, give birth'.

But we do have something else—we have retained the suffix -bar. You will find that in fruchtbar ‘fertile’, kostbar ‘costly’, ‘precious’ and other words. What is kostbar?—that which carries a cost. What is fruchtbar?—that which bears fruit. It was expressed very graphically, not as an abstraction as it would be today, for the actual carrying, bearing was visualized.

You can imagine this quite vividly when you say something is becoming ruchbar ‘known’, ‘notorious’, not always in the most positive sense; literally, ‘smell bearing’. When a smell is being carried toward you, a matter is becoming ruchbar. For many words like this we should be able to find the clear, direct imagery that in ancient times characterized the language-forming genius.

I will write down for you a phrase from Ulfilas’s Bible translation:

jah witands Jêsus thôs mitônins izê qath

This means approximately, ‘And Jesus, knowing their thoughts, spoke thus.” [Note qath = Anglo-Saxon, cwaeth/ quoth.] The word mitonins means ‘thoughts’ and this takes us to miton, meaning roughly ‘to think’. In Old High German it grew into something different: mezzôn; related to this is the word mezzan which means messen ‘to measure’. Measuring, the outer visible act of measuring, experienced inwardly, simply becomes thinking. Thus an action carried out outside ourselves has provided the foundation for the word thinking ‘I am thinking’ actually means: ‘T am measuring something in my soul’. This in turn is related to the Latin word meditor and the Greek medomai, which have given us ‘meditate’.

Whenever we go back in time and observe the genius of language at work, we find this presence of imagery, but we must also try to observe it with inner understanding. You all know the term Hagesfolz ‘a confirmed bachelor’; you know its approximate meaning today. However, the connection of this word with what it meant formerly is very interesting. It goes back to the word Hagestalt, in which the word Stalt is embedded [modern German retained only the word Gestalt: ‘figure, form, stature’]. What is Stalt? It is a person who has been put, placed, or ‘stood’ somewhere. According to medieval custom, the oldest son inherited the farm; the younger son got only the hedged-in field, the Hag. The younger son, therefore, who only owned the Hag was placed or ‘stood’ in this fenced-in field, and was often not able to marry. The stalt is the owner. The ‘hedge’ owner is the Hagestalt. As awareness of the word stalt gradually disappeared, people turned stalt into stolz (proud). It has no connection with the modern word stolz (proud); there is simply a resemblance of sounds. But an awareness of this stalt ‘placed or stood’ can be found in other, older examples still in existence, for instance in the Oberufer Nativity Play.⁵ One of the innkeepers says I als ein Wirt von meiner G'stalt, hab in mei’ Haus und Losament G'walt [I, an innkeeper of my stature—or an innkeeper placed here—take full charge in my house]. People think he means physical stature, but what he really means is ‘Placed in this respected house, stood here...." With the words that follow, “Take full charge,” he means that he attracts his guests. There is still the consciousness in G'stalt of what originally was in Hagestalt. We should follow with our whole inner being the development of words and sounds in this way, in order to ponder inwardly the unusual and delicate effects of the genius of language.

In the New Testament, describing how the disciples were astonished at Christ’s healing of the man sick of the palsy, Ulfilas uses a word in his translation related to silda-leik = selt-sam-leich ‘seldom-like’. Considering the way Ulfilas uses this word in the context of his Bible translation, we discover that he means here—for what has been accomplished by Christ—das Seltsamgestaltete ‘that which has been formed miraculously'. It is the bodily-physical element that arouses astonishment at this point. This is expressed more objectively in silda-leik. In the word leik we must sense: it is the gestalt, the form, but as an image. If the word gestalt were used in the earlier sense, it would be to express ‘being placed’. The form (Gestalt today), as it earlier was felt, described the image of a thing and was expressed by leik. We have this word in leichnam ‘corpse’. A corpse is the image of what was once there. It is a subtle expression when you sense what lies in this Leich, how the Leich is not a human being but the ‘likeness’ of one.

There are further examples I can bring you for the development of terms springing from visual imagery to express a quality of soul. We learn from Ulfilas that in the Gothic language ‘bride’ is brûths. This bruths in the Bible translation is closely related to ‘brood’ (Brut), so that when a marriage is entered upon, the brood is being provided. The “bride” is the one who ensures the ‘brood’. Well then, what is the Bräutigam (the ‘bridegroom’)? Something is added to the bride; this is in Gothic guma, in Old High German gomo [in Anglo-Saxon, guma), derived by consonant shift from the Latin word homo, ‘man’, ‘the man of the bride’, the man who for his part provides for the brood [the addition of /r/ in the English groom is due to confusion with, or substitution of groom, servant]. You see, we have to look at the unassuming syllables sometimes if we really wish to follow the genius of language in its active forming of language.

Now it is remarkable that in Ulfilas’s translation the Gothic sa dumba ‘der Dumpfe’, ‘the dull one’, appears, denoting the man unable to speak, the dumb man whom the Christ heals (Matthew 9:32). With this, I would like to remind you that Goethe has told us how in his youth he existed in a certain kind of Dumpfheit ‘dullness’. “Dullness” is a state of being unable to see clearly through one’s surroundings, to live in shadows, in fogginess; this hinders, for one thing, the capacity for speech, renders mute. Later this word became dumm, took the meaning of ‘dumb’ or ‘stupid’, so that this dumb means nothing more than ‘not able to look about freely’ or ‘to live in dullness’ or ‘in a fog.” It is truly extraordinary, my dear friends, how many changes and transformations of a word can exist.⁶ These changes and recastings show how the conscious and the unconscious are interwoven in the marvelous being called the genius of language that expresses itself through the totality of a folk, tribe, or people.

There is, for instance, the name of the Nordic god Fjögyn. This name appears in a clarifying light through Ulfilas’s use of the word fairguni as Gothic for ‘mountain’, in telling of Christ’s “going up into the mountain” with his disciples. Its meaning shifted a little but we still find the word in Old High German as forha, meaning ‘fir tree’ or ‘fir mountain’. Fjögyn is the elemental god or goddess who resides on the fir mountain. This in turn (and we can sense it in fairguni) is related to the Latin word quercus ‘oak tree’, which also names the tree.

I should like to point out how in earlier ages of languageforming there prevailed—though somewhat subconsciously—a connection between sound and meaning. Nowadays it is almost impossible for us with our abstract thinking to reach down to the speech sounds. We no longer have a feeling for the sound quality of words. People who know many languages are downright annoyed if they are expected to consider anything about speech sounds. Words in general have the most varied transitions of form and meaning, of course; translations following only the dictionary are artificial and pedantic. First of all, we should follow the genius of language, which really has something other in mind than what seems obvious at first glance.

In German we say Kopf ‘head’; in the Romance languages it is testa, tête. Why do we say Kopf? Simply because in German we have a sculptural language genius and we want to express the roundness of the head. Kopf is related to kugelig ‘spherical’, and whether we speak of Kohlkopf ‘cabbage head’ or human Kopf it has originated from the same language-molding process. Kopf expresses what is round. Testa, however, ‘head’ in Latin, denotes something in our inner being: testifying, ascertaining, determining. We always have to consider that things may be named from various points of view. One can still feel this—though it’s possible to miss the details—if we try to trace our way back to older forms from which the present word originated. Finally we arrive far back in time when the genius of language was able to sense the spiritual life within the sounds themselves.

Who can still sense that meinen ‘to mean’ and Gemeinde ‘community, parish’ belong together? Nowadays this is difficult to perceive. In Old High German Gemeinde is gimeinida. 1f you look at a further metamorphosis to mean as an English cognate [Anglo-Saxon, maenan, ‘to recite, to tell' and AngloSaxon, gemaene, ‘common, general’], it is evident that gemeinida expresses what is ‘meant’ or ‘arrived at’ by several people in common; it derives strength from the fact that several people are involved. And this act of receiving strength is expressed by adding such a prefix as gi- [related to Anglo-Saxon be-, in bedazzle, behold, and so forth. In modern German ge- is the prefix of most past participles.].

We have to reach back and try to find the element of feeling in the forming of speech. Today when we say taufen, an ancient German word, ‘to baptize’, we no longer have a feeling for what it really is. We get more of a picture when we go back to Old and Middle High German, where we find toufan, toufen, töufen and find this related to diups [who can resist finding a connection to dip, Anglo-Saxon, dyppan?], and in Ulfilass daupjan related to daupjands, the Baptist. We have in Old High German the close cognate tiof in Modern German tief ‘deep’'—so there we have the relationship taufen ... hineintiefen ... tauchen ‘dip in, dive in’. It is simply a dipping into the water.

These things should help us to look carefully at the language-forming genius. Observing changes of meaning is especially important. In the following example there is an interesting shift of meaning. ‘Bread” was in Gothic hlaifs Old High German leiba, Middle High German leip, Anglo-Saxon, hlaf modern German das Brot. Hlaifs/hlaf has not retained the meaning ‘bread’; it has changed into laib/loaf. It means now only the form in which bread is made; earlier it was the bread itself.

You can observe this change of meaning in the metamorphosis from Old English hlaford from the earlier hlafweard, ‘bread keeper or guard.” The hlaford was the person who wards or guards the bread, the one you had to ask if you wanted bread, who watched over the bread, had the right to plant the field, make the bread, give the bread to those who were not freemen. And by means of a gradual transformation—the /h/ is lost—the word lord developed; ‘lord’ is the old hlafweard.

The companion word is equally interesting. Whereas hlaifs becomes ‘loaf of bread’, another word appeared through metamorphosis: hlaefdige in Old English. The first part of the word is again ‘loaf of bread’; dige developed from an activity. If dough (Anglo-Saxon dag Modern German Teig is being kneaded, this activity is expressed in the word dige, digan, to knead dough. If you seek the person who carries out this activity, you will arrive at the wife of the lord. The lord was the bread-warden; his wife was the bread-kneader, bread-giver. The word ‘lady’ grew out of hlaefdjge. In a mysterious way, ‘lord’ and ‘lady’ are related to the loaf of bread and show their origin as ‘bread-warden’ and ‘bread-kneader’.

We must really try to grasp the difference between our modern abstract attitude toward language and one that was truly alive in earlier times. People felt then that speech-sounds carried in themselves the spirit qualities, the soul qualities, that human beings wanted to communicate.

• 1. Rudolf Steiner, The Spiritual Guidance of the Individual and Humanity (Hudson, NY: Anthroposophic Press, 1992.
• 2. Max Dessoir (1867-1947). Author, Von Jenseits der Seele: Die Geisteswissenschaft in kritischer Betrachtung (Stuttgart, 1917).
• 3. Ulfilas or Wulfila (Little Wolf) 331-383. Bishop of the Goths. He is said to have invented the alphabet he used in order to translate the Bible. It is our only remnant of the Gothic language, which became extinct in 400 A.D.
• 4. Jakob Grimm (1785--1863), German philologist and creator of Grimm's law. Interested principally in the relationship between the various Germanic languages, he was one of the great founders of comparative philology. He wrote German Grammar, German Mythology and—with his brother Wilhelm—the famous collection of German folk and household tales. The Brothers Grimm also planned and inaugurated the great German dictionary.
• 5. A.C. Harwood, Christmas Plays from Oberufer (Bristol, England: Rudolf Steiner Press, 1993).
• 6. See also Rudolf Steiner, Spiritual Relations in the Human Organism, lecture 2 (Spring Valley, NY: Mercury Press, 1984).

Dr. Steiner: I would like to say a few things about my impressions of the past few days. I wish we had time to discuss them, but I fear it will not be possible during this visit. Before, it was not so bad, but now with the new classrooms I see we need to hang pictures on the walls. The fourth grade classroom is dreadful in that respect. It was so apparent to me that I mentioned to Mr. U., while he was teaching religion, that things are falling apart. You must take care of this. There is also much to be desired in the fifth grade room. The walls should not look only like walls; they need some pictures. But, you must do this carefully.

A Mr. G., a member of the Anthroposophical Society who wants to find some pictures, is mentioned.

Dr. Steiner: I am a little fearful of that. The pictures must harmonize with our pedagogy, and therefore cannot be chosen before I return.

Where are the painters who can do something? The impulses must arise from the respective class teachers, and then the paintings must be really very artistic. We cannot do anything inartistic. We must create something special for this school.

This morning Miss L. went through The Giant Toy, something Chamisso intended as a poem. As soon as you have gone through it with the children in Chamisso’s sense, you easily come into rationalism and lose the flavor of it. You need to understand it as a poem describing the old landed aristocracy traveling to castles. It is a very social poem. The giant toy is the farmer whom the landed aristocracy use as a toy. I would have been shocked to mention such a thing this morning. It can easily fall into rationalism. On the other hand, since the children really liked it, we should try to translate it into painting without losing the flavor of those thoughts—that is, the poem’s thoughts of the playthings of the declining landed aristocracy. We should not have the children translate this poem into prose, but into a picture. If we hung something like that as a picture, it would give a deep impression, something taken from the instruction that the children fully felt.

When the Waldorf School opened, I spoke in detail about this with Miss Waller. I spoke about the need to create something in a truly artistic way that gives metamorphic thought to the realm of life. We have done something similar in Dornach in the transition from one architrave to another. If we had such things, it would be much easier to explain things we teach. When G. donates things, he donates what he likes. That is something we want no part of. Perhaps you could think about these things, but we need them.

A teacher: Would it be in keeping pedagogically if the children painted something themselves?

Dr. Steiner: Your niece visited me and brought her first paintings. She said I should not just look at them, but should hang them on the walls in my home.

It depends upon how they are. I have nothing against hanging up things the children make, but with pictures it is very difficult. It is thoughtless simply to hang normal pictures on the wall. What does a picture on the wall mean? In artistic times, people never thought of just hanging pictures on the wall. They had to fit the room. Leonardo da Vinci’s Last Supper is in the dining room of the cloister. The monks sat in a circle, and the four walls were painted. He ate with them and was a part of them. That was thought of out of the relationship of the room. Such things justify the paintings. Simply hanging up pictures makes things more confused.

A teacher: I wanted to hang reproductions of the windows in Dornach.

Dr. Steiner: You should leave that for now.

A teacher asks if paintings from an anthroposophical painter should be hung.

Dr. Steiner: It depends upon how they are done. It is important that the children have pictures that will make a lasting impression upon them.

There is another thing I wanted to speak about. There are a number of things under construction. Due to the lack of appropriate rooms, music instruction is suffering terribly. That is a calamity. It is certainly true that if the music teacher goes deaf because he has to teach in an inappropriate space, that is a calamity. We must improve this. People would be quite satisfied if we had something like a quartet in the Waldorf School. That is the sort of thing we can achieve when we have everything we need. It would be good to know for sure that we would properly provide for music for the next three or four years.

A teacher: We have plans for a music room.

Dr. Steiner: Have you consulted the music teacher as an expert? It is important that you determine what you need yourselves. We must also take care to see that we do something for the gymnasium at the same time.

The music teacher: I also need an appropriate room to prepare for class. I need to try out things.

Dr. Steiner: We should do these things in the way you say we should do them.

Are there rooms large enough for the trades classes? How do you handle so many children? If you always have such a troop, you can hardly get through to them all.

A teacher: It only begins in the sixth grade.

Dr. Steiner: In spite of that, I am not certain you can get through everything. The problem is that there is not enough space in the classrooms, really only a corner. The children get sick in them. We need to take these symptoms into account.

Now, I would like to hear what you would like to talk about.

A teacher: What to do with children who are lethargic.

Dr. Steiner: How is Sch. in the trades class? He walks so oddly. Last year I gave some basic exercises for those children who were weak in comprehending so that they had to think about their own bodies. “Touch your left shoulder with your middle right finger.” Through such things, you have to think about your own body. I also showed you how to draw something in a stylized way, and then have the children figure out what it is. You can also have them draw a symmetrical picture. Through those things, you form a perspective connected with the structure of the body. When you bring such exercises into your teaching, they work to awaken the sleepy child. That boy is sleepy.

I ask you to accept no laziness in detail with the children. Do not tolerate the children holding chalk like a pen, or doing anything awkwardly. I would pay a great deal of attention to such things. Nearly half the children hold chalk improperly. You should not allow that to pass by. You should be very attentive to such things.

I would not allow the children to shuffle out, like the little girl today. I would try to see that she improves her walk. That has a very wakening effect.

N. in the sixth grade is also very apathetic, and such exercises would quickly help him.

I would also pay some attention to the little girl in the fourth grade at the back on the right. She tends to invent a great deal, and she thought that the whole scene from “The Ode to the Courageous Man” took place in the Mediterranean Sea. She began with the line, “The dewy wind came from the midday sea.” From that beginning, she made a fantastic geography. You need to speak with this little girl often, since she is in danger of suffering from flights of fancy. “The Aegean Sea flows into the Mediterranean Sea.”

There are some children who write very well and have progressed far, but the little boy writes like many communist speakers speak. He pays no attention. He writes disconnectedly, the way a speaker speaks of communism. Such exercises would awaken him also.

A teacher asks about F.L.

Dr. Steiner: Perhaps you should often call upon F.L. He is not so bad, only dreamy. He does not find his way to himself. He needs to feel that you are interested in him, and then things will immediately improve. It’s already going better now.

A teacher: He doesn’t speak in class.

Dr. Steiner: Could he get himself to do that? He is always afraid that no one loves him. That is his basic problem. You shouldn’t look for anything more complicated.

A teacher: What would you advise for Ch.D. in the second grade?

Dr. Steiner: Has she learned something from the instruction?

A teacher: Her character disturbs me.

Dr. Steiner: Sit near her and pay no attention when she is flirting with you. Pay no attention at first, but on the next day speak a few words with her about what she did the previous day. Don’t do it immediately, only twenty-four hours afterward.

A teacher: W.R.K. is in my fourth grade class. He pays no attention, doesn’t learn anything and continually disturbs the other children. He is sleepy and apathetic.

Dr. Steiner: I would also try the exercises with him. Do everything from the beginning so that they don’t get used to anything, they don’t have any specific forms they comprehend.

A teacher: (Who took over the fifth grade because Mrs. K. fell ill) Since there have been so many changes in teachers, one of the main problems is that the children’s knowledge of arithmetic is so haphazard. Should I stop arithmetic and take up another subject?

Dr. Steiner: How long do you think it will take until each child is far enough along that things will work?

A teacher: The majority of the class is not so bad in arithmetic.

Dr. Steiner: I think that it is good to teach in chorus. It is good to do that within bounds. If you do too much in chorus, I would ask you not to forget that the group soul is a reality, and you should not count upon the children being able to do individually what they can do properly in chorus. You may have the feeling that when the children are speaking in chorus, you can keep them quiet more easily. That is a good method when done in moderation so that the group soul becomes active. To that extent, it is good to leave the children in the hands of their group soul. However, as individuals they cannot do what they can do in chorus. You need to change that. You need to ask the children a lot individually. That is what you need to do because that has significant educational value. Don’t believe that when the children become restless you should always have them speak in chorus.

A teacher: What should we do about restlessness?

Dr. Steiner: What do the children do?

A teacher: They talk, chatter, and make noise.

Dr. Steiner: That appears to happen in arithmetic class. When I was there recently, the children were wonderfully quiet.

A teacher: They were afraid of you. That’s what they said afterward.

Dr. Steiner: Perhaps you should try for a time to excite the children’s curiosity so that they follow the instruction with a certain level of interest. Do that through the material itself, not through something external to it.

(Speaking to Miss Hauck) It’s true, isn’t it, that I’ve never found the children misbehaving in your class. I think things will settle down, and the children will get used to you. The fourth grade is really well behaved and interested. They entered into a difficult discussion and thought things out well. I spoke a little about that. You should not immediately expect—as a teacher in the Waldorf School, you are still quite young and fresh as the break of day. You need to wait until the children come to see you more closely.

A teacher: G.Z. is homesick. He is always asking questions.

Dr. Steiner: He is also quite attentive in physics. I was amazed that he is so well behaved. The woman he is living with says he is always criticizing and complains terribly about the teachers and the school. He says that he learned much more at other schools. We should find out if that is true.

A teacher: G.D. is easily annoyed and feels unjustly treated.

Dr. Steiner: His mother feels herself to be very spiritual, and it appears she has told the child a lot of rubbish. Over the years she has said all kinds of terrible things. What is the problem?

A teacher: The mother complains that I am stressing the child.

Dr. Steiner: I don’t think that it would be so easy to work with the mother. She is a kind of society woman.

You will often notice that children who can still be guided and with whom you can achieve everything have the most horrible situations at home. This little boy could turn out to be a really wonderful young man through proper handling, but he cannot move forward in this situation. He is talented, but he has all the illnesses his mother has, only more so and in a different form. If you pay no attention to those things, you immediately do the right thing. A eurythmy teacher: I cannot awaken R.F.’s interest in eurythmy.

Dr. Steiner: Be ironic with him. He was in a parochial school. The main problem is that he does not participate in eurythmy. I would try to have him draw some eurythmy forms first. He should draw the forms and after he has done that, have him do them. A teacher asks a question.

Dr. Steiner: Now we have your primer. It is well done, and it would certainly be very helpful for someone who uses it. We could do a number of things with it. It would be a good example of the spirit active in the Waldorf School. I think it would be generally good to publish such things connected with the instruction. Not simply essays, but things that we actively use in teaching. That, however, would cost money, and the problem is, how can we do it? The way you have put your book together with its drawings, we should print it in an appropriate way. We can certainly have it set. We could do that. We could also make a title page. The typefaces available now are terrible. We would need to do that for the whole book. It would cost twenty thousand marks. If we assume we could sell a thousand copies, we would need to sell it for forty marks each. How can we do that financially? It would be interesting to discuss how we could do it. We need to think about that. Books are terribly expensive, and you could not do this sort of thing with normal typeface. It is so different as a primer, and it deserves support. I could write an afterword for it. No one would understand it if we published it as it is, but there would be much talk about it.

You have a system with the moveable pictures that have strings attached to them; you have a short text and above it a moveable picture. I find that very useful for picture books. Such picture books are extremely necessary in kindergarten. If you would only continue to work on it! Modern books are so boring.

A teacher: I wanted to ask if we should also include old documents in the religious instruction.

Dr. Steiner: Of course, but also things you do yourself. I think we should ask Mr. A. to take over half of the religion class. Give him only half and select those students you want to get rid of. In spite of his age, he will be just as young and fresh as the morning.

A teacher: Would he also participate in the services?

Dr. Steiner: That will soon be necessary.

(Speaking to Miss. H.) I would like Miss S. to join you. I think it would be good if Miss S. were with you, and if you allowed her to continue the instruction. You teach a period and then remain in the class and maintain contact. In between, there is someone else. It seems to me you should want that. Of course, you do not need to carry it out pedantically. I just think that should begin because you cannot manage that class by yourself in that room.

I was certain that I could give you the yearly report, but I have so much to do that I can only send it to you from Dornach. I was happy to see you are also not yet finished. I already wrote something for the Goetheanum, but you haven’t written anything yet.

A teacher: I would like to have the yearly report printed.

Dr. Steiner: I will really write it when I get to Dornach, and I will give it to Mr. M. Someone will have to edit all these articles. If only I had the time! I will have to take it with me to Dornach and do it there.

Dr. W. is also unhappy and makes a long face all day long. You should do the lectures from H. As I have often said with a certain kind of sensationalism, my father wrote love letters for all the fellows in his town. They were always coming by to have him write their love letters. The girls were always very happy. But that you should do H.’s lectures? I need to give some lectures in Zurich, and I will tell H. that he will have to do his own lectures.

I also need to think about your desire for a Christmas service. Is there anything else to discuss? We do not use illustrations just to make things clear, but to make the spirit more mobile. I would not find it unjustified if you illustrated the size of the community by taking the prime numbers contained in them and tossing them into a bowl. Then you have only the prime numbers. You can make that visible. Take a large bowl and the prime factor of two and throw it in. That is a number you can use to measure both.

It is important not just to reinforce what you want to make comprehensible. Memory is supported by including visible spatial thoughts, so the children need to have spatial ideas. There is nothing wrong with that. That period was very good, but we could connect something to it to give the children some idea of space.

If there are no further questions, then we will close. I can only say concerning something going around that the school has lost an intimacy due to the increase in the number of children, but I don’t find anything wrong in that. I don’t think it is something you should feel to be particularly unpleasant. We need to accept that as it is. In general, I can say that I think the school has made very good progress in every direction. Does anyone have a different opinion?

There is something else I want to mention. In a certain sense, our activities in Stuttgart need to be a harmonizing whole, and we need to feel them in that way. We need to develop a harmonious working together. It would be good if things everywhere went as the Waldorf School pedagogical work did last year. The Waldorf teachers are working valiantly so that one thing supports another. You need to consider what is in Stuttgart as a whole. The Anthroposophical Society and the Waldorf School are together the spiritual part of the threefold organism. The Union for Threefolding should be the political part, and the Waldorf teachers should help it with their advice. The Coming Day is the economic part. The Waldorf School began, but everyone must do what is necessary so that the other things do not get lost. In particular, everything depends upon the activities of the Union for Threefolding. We should remember that with each new step forward, new tasks arise. Now that we have added the Del Monte factory, we have a whole slew of workers. A factory meeting like the one we held is very visible in today’s society. Every bridge between the workers and the leading classes has broken. If we cannot awaken common interest through the threefold movement, like that of the 1870s when the European proletariat was interested in the democratic idea, so there were common interests, and people thought of more than simply bread, if we cannot do that, then we will move forward nowhere. We need to create a cultural atmosphere. In that connection, the cultural life in Stuttgart has been sleeping a deep sleep in the last five months, and we must awaken it again.

We can see that the threefold newspaper, that is as good as possible, has not had any increase in circulation in the last five months, nor has it had an increase in the number of employees. We need new people for the threefold newspaper. Our goal must be to change it as quickly as possible into a daily paper. If we are not consequential, that is, if we add new factories without accomplishing something positive for the political movement in Middle Europe, we will not survive. We cannot simply add new companies and at the same time fail to do something politically important.

In politics and social life things are not simply true. If you go to such a meeting today, and say that something is true, but do not act accordingly in the next months, then it is no longer true. It becomes untrue. If The Coming Day remains simply a normal company, it will become untrue. It is true only if we move forward with real strength. What is important is that we act against prejudice in current events.

Someone like Stinnes is very important for the near future. His ideas are gaining support. In particular, his party, the German Idiots Party, that is, the German Industry Party, is gaining strength through those ideas. We need to be clear though, that there are clever people behind the scenes. He intends to create a monopolistic trust for cultural life and economic activity so that the proletariat crawl to the gates of his factories and ask to be allowed in. He is well under way in that direction, and what he does is systematic. The cultural movement in Germany has a certain connection with such people. People in our group understand this trick too little, but Graf Keyserling in Darmstadt certainly saw through it.11 He has strong financing behind him. What Stinnes is trying to do is put forth as a salvation. You can read about it in the newspapers. This is bringing about a kind of threefolding, but with an Ahrimanic slant. It will be the devil’s work if it is not done in the way we can do it.

It is important that we keep our eyes open, our ears to the ground, and our noses to the wind for everything happening. It is nice to set up absolute theories, and we need to connect the overview with the details. Our activities need to remain current. In my lecture in the Liederhalle, I connected what I said with the miners’ strike. We need to raise people’s view from everyday things to the large perspective. We need to coordinate everything and through that The Coming Day will probably work. It would not hurt the Union for Threefolding if we lit a little fire under it.

The urgent question is what to do with all those children coming from the newly acquired factories. That is a question that can turn into an accusation if we do not act. It’s certainly true that Dr. Unger’s company has a hoard of children, as does the Del Monte factory. Since we took them over, our task has grown, so how do we now handle the Waldorf School? We need to take care of that. I would also like to remind you of what I said yesterday in a different place. We have a responsibility not to allow those students who have engaged themselves in spreading the word to be left out on a limb. We need to be careful about that. The call is a terribly valiant deed. It is having an effect. The students from the Agricultural College in Hohenheim have already reacted. We must see our movement in such a way that it does not stop, that it makes progress every day, for otherwise it makes no sense. We can’t move into a retirement home yet.

Today I should like to start by giving a kind of sketch of the human soul, as this human soul stands in relation to the world and to itself. I should like to give this sketch in such a way that it can be said: we are looking at the profile of man as a soul being. So that we understand ourselves just as if we were to look at the physical man—not the soul-being (see Head in diagram 1)—not perhaps seeing him full-face but, let us say, from the right in profile. Let us observe him thus. If we try to sketch in outline anything like this we must naturally always keep in mind that we have to do with imaginative knowledge, that the reality behind the matter therefore is being given in picture form. The picture refers to the matter and is given, too, in such a way that it correctly indicates the matter. Naturally, however, we may not have the same idea of a drawing, a sketch, meant to represent something of a soul and spirit nature as we do of anything that in a naturalistic way is copied from an external perceptible reality. One must be conscious all the time of what I am now saying. I shall therefore omit all that concerns the physical and lower etheric organism of man and try to sketch only what is soul—soul-and-spirit (see diagram 2). As you know from the various descriptions that have been given, the soul-and-spirit stands in a more direct connection with the world of soul-and-spirit than physical man stands in connection with his physical environment. Towards his physical perceptible environment physical man is rather an isolated being; one might even say that physical man of the senses is really shut up within his actual skin.

It is not so where what can be called the men of soul-and-spirit is concerned. There we have to think of a continual crossing of the currents pulsating in the inner depths of man's soul-and-spirit—of all the movements and currents existing in the general, universal world of soul-and-spirit.

If I want first of all to describe from the one side the kind of relation the human soul-and-spirit has to what is of soul-and-spirit in the cosmic environment, I should have perhaps to do it in this way. I should, first of all, have to paint what enters in a soul-spiritual way from the universal, from the infinity of space, like this. Naturally I should have to paint the whole space in a way... but that is not really necessary. I shall only paint man's immediate environment. Thus it is now what we may understand as the surrounding world. (see blue in diagram 2).

Now imagine in this picture form of the soul-spiritual that into which man is placed. Man indeed is not yet there, but indicated in this blue is only the edge of the environment. Imagine this like a surging blue sea filling space. (When I say ‘blue’ sea this must naturally be taken as I have often described it in books available to you, namely, colours are to be grasped in the description of the aura, of the soul-spiritual.) Borne like a wave, swimming, I might say, or hovering, so nothing else is borne up which is of soul-and-spirit. This is what I should now have to represent perhaps in the following way.

Thus, if we pass from the cosmic environment to man, we may be able to think of ourselves and what belongs to the human spirit-and-soul as perhaps hovering in this red.

There we should have first of all part of the soul-spiritual; and if we would make the sketch in accordance with reality it is only the upper part we should have to give in a kind of violet, in lilac graduating into red. This could only be given correctly by toning down the red into violet.

Thus, you see, with this I have given you first what might be called the one pole of man's spirit-and-soul nature. We get the other pole when we can perhaps incorporate in the following way what, adjoining the universal soul-spiritual here, is swimming and hovering towards the human physical face: yellow, green, orange; green running into the blue.

Here you get from the right side what I might call the side view of the normal aura of man. I say expressly a normal aura seen from the right side. What is presented to the view in this figure shows how man is placed into his environment of soul-and-spirit. But t also describes where man, the soul-and-spirit in man, stands in relation to itself. When everything represented by this figure is studied, it can clearly be seen how man is a being bounded an two sides. These two sides where man has his limits are always observed in life; but they are not indicated correctly nor considered in the right way—at least they are not understood. You know how in external science it is said that when man observes the world, when with his science he wishes to gain knowledge of the world, he comes to definite limits. We have often spoken of these limits, of the famous ignorabimus (“we shall never know”) which holds good with scientists and many philosophers. It is said that man comes indeed to certain limits in his cognition, in his conception, of the external world. I have certainly already quoted to you du Bois-Reymond's famous statement that in his seventieth year he made to the Scientific Congress in Leipzig; Human cognition will never penetrate into the regions haunted by matter—this is roughly what he said at the time. Perhaps the more correct way of speaking about the limits to human knowledge would be the following. In observing the world it is necessary for man to hold fast certain concepts which he penetrates neither with his scientific cognition nor with his ordinary philosophical cognition, we need only consider such concepts as that of the atom. The atom, however naturally has meaning only when we cannot actually speak of it, when we cannot say what it is. For the moment we were to begin describing the atom, it would no—longer be an atom. It is simply something unapproachable. And it is thus already matter, actual substance. Certain concepts have to be maintained that can never be approached. It is the same with knowledge of the external world; inaccessible concepts like matter, force and so on, must be maintained. That they should have to be maintained, depends here simply upon the inner light of man's soul-and-spirit stretching out into the darkness. What is stated to be the limit of knowledge can, I might say, actually be seen clearly in the aura.

Here lies a boundary in front of man. His being, what he himself is, is here represented in the aura by what I nave made run from bright green into blue violet (see diagram 2). But by passing over into blue-violet it leaves off being man and becomes the encircling cosmos. There with his being, which is the inner force of his world outlook, man comes to a boundary; there in a sense he reaches nothingness and he has to hold fast to concepts having no content—concepts such as matter, atom, substance, force. This lies in the human organization, it lies in man's connection with the whole cosmos. Man's connection with the whole cosmos actually stands out in front of him. If we describe this boundary in accordance with the ideas of spiritual science, we can do so by saying (diagram 3): this boundary allows man with his soul to come into contact with the universe. If we indicate the direction of the universe in one loop of a lemniscate we can with the other loop show what belongs to man, only what proceeds from man goes out into the universe, into the infinite.

Therefore we must make the line of the loop, the lemniscate, open on one side, closed on the other, and draw it like this—here the line of the loop is closed and here it goes out into infinity. It is the same line that I drew there, only here the arm goes out at this end into infinity (see diagram 4 of lemniscate open to the outside). What I have here drawn as an open lemniscate, as an open loop, is not just something thought out, but something you can actually look upon as flashing in and out of a gentle, very slow movement as the expression of man's relation to the universe. The currents of the universe continually approach man; he draws them towards him, they become intermingled in his vicinity and proceed outward again. Thus this kind of thing streams towards man, interweaves and then goes out again; man is permeated by these currents belonging to the universe, which stop short in front of him.

As you may imagine, through this man is surrounded by a kind of wave-like aura; these currents enter from the universe, form a whirlpool here, and by making this whirlpool in front of him, as it were, salute man. So that here he is surrounded by a kind of auric stream.

This is essentially an expression of man's relation to the cosmos, to the surrounding world of soul-and-spirit. You can, however, find all that you actually experience as lying in your consciousness represented here as a mixture of blue, green and yellow running into orange towards the inside. But that pushes up against here; within the soul part of man this yellow-orange collides with what waves on the blue sea as the soul-and-spirit of the lower man, of the man below. What I have shown here in red passing into orange, belongs to the subconscious part of man, and corresponds to those processes in the physical that take place principally in the activity of the digestion and so forth, where consciousness plays no part. What is connected with the consciousness would be described, where the aura is concerned, in the bright parts that I have applied here. (see diagram 2)

Just as here the soul-spiritual of man meets the soul-spiritual of the surrounding world, so what is within man as his soul and spirit meets his subconscious—that actually also belongs to the universe. I shall have to draw this meeting of the currents so that one of the streams goes out into the infinite; within man I must draw this meeting differently. Here I must also draw a loop line but this must be done so that it runs towards the inside. Now please notice that I am keeping entirely to a looped line but I take the under loop and turn it around so that it goes thus (diagram 6).

Thus, I turn the lower loop around. In contrast to the above diagram 5, where I have made one loop run out to infinity, widen out into the infinite, I now turn back the lower loop; with this I have shown diagrammatically the obstacles, dams, that arise where the spirit and soul here in the inside enter the subconscious spirit-and-soul and therefore also that of the cosmos.

I must therefore describe these obstacles if I draw them as corresponding to what arises in man, in the following way; seven lemniscates with turned back loops—those are the obstacles that correspond to an inner wave in man (diagram 7). If you wish actually to follow up this inner wave, its main direction—but only its main direction—would perhaps take the course of running along beside the junction of man's wrongly named but so-called sensory and motor nerves. This is only said by the way for today I am going to describe the matter chiefly in its soul-spiritual aspect.

By this you can see the strong contrast existing in man's relation to the spirit and soul environment and to himself, namely, to that bit he takes in out of the spirit-soul environment as his subconscious, and what I have had to sketch as the red wave swimming on the universal blue sea of the spirit-soul universe.

We said that this wave here (see right of diagram 2) corresponds to the barrier against which man pushes if he wishes to know about the external world. But there is a limit here too (see left of diagram 2); within men himself there is a barrier. Did this limit, this barrier, not exist you would always be looking down into what is within you, my dear friends. Everyone would look within himself. In the same way that man would look into the external world were the barrier (on the right) not there, if the boundary on the left were not present he would look into himself. If man looked into himself in this present cycle of evolution this would indeed give him little joy, because what he would see there would be a most imperfect, chaotic seething upheaval in man's inner nature—something that certainly could not arouse joy in him. It is, however, that into which imaginative mystics believe they are able to link when they speak of the mysticism that is full of fantasy. All that the mystics of fantasy very largely look upon as a goal worthy of their striving, what, particularly in the case of many such mystics who really believe that in looking within themselves they are able to learn about the universe, what figures with them as mysticism—all that is concealed, entirely concealed, from men by just this dam.¹

Man cannot look into himself. what is formed inside this region (left) is dammed up and reflected, it can t be reflected back into itself; and the expression of this, reflection is memory—remembrance. Every time a thought or an impression that you have received comes back in memory it does so because this damming process begins to work. If you had not this stemming wave, every impression received from outside, every thought you grasp and which permeates you, would be unable to remain with you and would go out into the rest of the soul-spiritual universe. It is only because you have this obstructing wave that you can preserve the impressions you receive.

Through certain processes still to be described you are in a position to call back your impressions. And this is expressed in the functioning of recollection, of memory. You can therefore picture to yourself that you have in you something that here in this diagram is drawn in profile (for so it is drawn; there is in you just such a flat surface); There we find thrown back what should not penetrate. When you are awake you remain united with the external world, otherwise in the waking condition everything would go through you. You would actually know nothing of impressions; you would nave impressions but be unable to keep them.

This is what memory signifies. And the surface of this dam that brings about our memory conceals what the imaginative mystic would like to look at, within himself. One could say of what is underneath that for those who really know these things, the saying holds good that man should never be curious to see what the beneficent Godhead has covered with night and obscurity, but the mystics are fantastic and wish to look down into it. All the same, they cannot do so, however, for they would so bore into and destroy the normal consciousness that the waves of memory would not be thrown back. All that produces our memory, all that is so necessary for external life, conceals from us what the fantastic mystic would like to see but men should not look upon. Beneath recollection, beneath what causes recollection, beneath the surface of recollection, lies an essential part of man. Just like the back of a mirror, the mercury being a mirror, what is in front, what is thus in your consciousness works; it does not go inside but is thrown back and is therefore able to continue there as memory. In this way our whole life is reflected as a memory. And what we call the life of our ego is essentially reflection in memory.

Thus you see that we actually live our conscious life between this wave (right of Diagram 2) and this other wave (left). We should be mere funnels, therefore, letting everything flow through us; had we not this dam as the basis of memory, and we should see into the secrets beyond our boundary of knowledge were we not obliged to place ourselves outside the sphere of perceptible concepts for which we have no content. We should be funnels were we not so organised that we could not produce this dam, organised so that we should not be obliged to set up before us concepts as it were without a content, obscure concepts, we should become loveless beings, empty of love, with dry, stony natures. Nothing, in the world would please us and we should be so many Mephistopheles. Because we are organised so that we are unable to approach what is of soul-and-spirit in our environment with our abstract concepts, with our intellectual powers—to this we owe our capacity to love. For we are not meant to approach what we should love by analysing it in the ordinary sense of the term, nor by tearing it to pieces and treating it as chemicals are treated by the chemist in a laboratory. We do not love when we analyse like a chemist or synthesise chemically. The power of memory, the capacity to love—these are two capacities that correspond at the same time to two boundaries of human nature. The boundary towards within, corresponds to the power of memory; what lies beyond the memory zone is the subconscious within man. The other zone corresponds to the power of love, and whet lies beyond this zone corresponds to what is of the nature of soul-and-spirit in the universe. The unconscious part of man's nature lies beyond this zone as far as what is within man reaches; the soul-spiritual of the universe goes out boundlessly from the other zone into the wide space.

We can therefore speak of the zone of love and the zone of memory and can include man's soul-and-spirit in these zones. We must however seek beyond the one zone above (see right of diagram 2) whet is unconscious, and because it remains unconscious is on that account very closely connected with the bodily nature of man, with his bodily organisation. Naturally things are not in reality so simple as they must be in any representation, because everything is interwoven. What is red here (diagram 2) runs into things and is changed; again, what is green and blue is also changed. Actually, things all intermix with one another: in spite of this, however, the sketch is correct in the main and corresponds with the facts.

But from this we see that for physical life here on earth the spiritual is both strong and conscious. Here (left) the spiritual that actually merges into the universe is unconscious. These two parts of man are very clearly differentiated. The spiritual here (in the middle) is for this reason above all for earthly life a very finely woven spiritual element. Everything here (yellow) is what might be called finely woven light. Were I obliged to show where this finely woven light is in man, I should have to go to what I have been so minutely describing—the human head.

What I have thus described, what I have sketched in yellow, yellow-green, yellow-orange, on the other side, is what I might cell the finely woven spirit light. This has no very strong connection with earthly matter; it has as little connection with earthly matter as is possible. And because it has so little connection it cannot well unite with matter, and thus, for the greater part, remains unconnected with it; to this part matter is given that actually always comes from time to time from man's previous incarnation, and there is but a loose connection between this finely woven soul-spiritual element and what belongs to the body, what has actually been held together out of the foregoing incarnation. Your physiognomy, in its arrangement and characteristics, you carry over, my dear friends, from your previous incarnation. And those who are thoroughly able to explain man actually look through the physiognomy of the head; not through what has its origin in the luciferic within men, but more through the manner in which he adapts himself to the universe.

The physiognomy must be looked upon as though it were stamped into man, not to the extent of being the product of this stamping, but rather one has to see in it the negative of the soul; it is this that is seen in the negative of the face. If you were to make an impression of any face you would actually see there the physiognomy that relentlessly betrays what has been made of the last incarnation. On the other hand, all that I have sketched down there as being only connected with the surging sea of the world of soul and spirit, all that is to be understood as corresponding to man's subconscious or unconscious, is closely related to the bodily nature; it permeates the bodily nature. The bodily nature is united with the spiritual in such a way that the spiritual is wholly incapable of appearing as such.

For this reason were we to look down we should see this seething and merging of the spiritual and the bodily behind the threshold of memory. It is this that pares the head of the next incarnation and seeks to transform what will take definite material form only in the future and will not become head until the next incarnation. For man's head is something that outstrips his stage of development. The head in its development therefore—as you may remember from lectures previously held here—has actually come to an end by man's twenty-seventh, twenty-eighth year. (See NSL 122-123 Historical Necessity and Free Will and R-LII Ancient Myths and Their Meaning). In the form of the head there is already our development of man.

But, strange as it may seem, the rest of man is also a head only it is not so far advanced as the other head. If you picture to yourself a decapitated man, what remains is another head but at a more primitive stage. When further developed it become head, whereas what you have as the human head is the rest of the organism of a previous incarnation. If you picture what in your present organism is discarnated, free of the body, if you think away the head of your present organism, the organism that will become head in the next incarnation (and this organism is but an image, everything physical being an image of something spiritual), if you imagine the spiritual element of what in its external form has not yet appeared in man, then you see this in the Group in our luciferic figure—there you have it!

Now imagine compressed into the human head all the soul-spiritual that is merged into man, and held back in you from the head, all that forms a barrier, that is to say, which man cannot penetrate (see right in diagram 2); then man will not have the old dignified head that he ordinarily has; he will have a bony head, and will be altogether bony, like the figure of Ahriman in our Group. (see Der Baugedanke des Goetheanum.)

What I have here been explaining to you has not only great significance for understanding man, but also great significance for understanding what is going on spiritually in mankind's evolution. If we have not a fundamental comprehension of these things we shall never understand how Christianity and the Christ-impulse have entered human evolution. Neither shall we understand what part is played by the Catholic Church, what part is played by the Jesuits and similar currents, what functions belong to the East, what to the West, if all this cannot be considered in connection with these things.

I shall take upon myself to tell you something of these currents tomorrow, currents such as those of East and West, Jesuitism, and the tendency to put everything into terms of mathematics, which really can only be rightly understood if we take into consideration what lies at the basis of soul-spiritual man.

• 1. Mysterien Wahrheiten und Weihnachtsimpulse. 6 Lectures 24-31, December 1917. (Mystery Truths and the Christmas Impulse), 4 lectures in Magazine, 24-29)