The Rudolf Steiner Archive

Yesterday I tried to show the methods used by Eastern spirituality for approaching the super-sensible world. I pointed out how anybody who wished to follow this path into the super-sensible more or less dispensed with the bridge linking him with his fellows. He preferred to avoid the communication with other human beings that is established by speaking, thinking and ego-perception. I showed how the attempt was first of all made not to hear and understand through the word what another person wished to say, but actually to live in the words themselves. This process of living-in-the-word was enhanced by forming the words into certain aphorisms. One lived in these and repeated them, so that the soul forces acquired by thus living in the words were further strengthened by repetition.

I showed how in this way a soul-condition was attained that we might call a state of Inspiration, in the sense in which I have used the word. What distinguished the sages of the ancient Eastern world was that they were true to their race; conscious individuality was far less developed with them than it came to be in later stages of human evolution. This meant that their penetration of the spiritual world was a more or less instinctive process. Because the whole thing was instinctive and to some extent the product of a healthy human impulse, it could not in ancient times lead to the pathological disturbances of which we have also spoken. In later times steps were taken by the so-called Mystery centres to guard against such disturbances as I have tried to describe to you. What I said was that those in the West, who wish to come to grips with the spiritual world, must attempt things in a different way.

Mankind has progressed since the days of which I was speaking. Other soul forces have emerged, so that it is not simply a matter of breathing new life into the ancient Eastern way of spiritual development. A reactionary harking back to the spiritual life of prehistoric times or of man's early historical development is impossible. For the Western world, the way of initiation into the super-sensible world is through Imagination. But Imagination must be integrated organically with our spiritual life as a whole. This can come about in the most varied ways: as it did, after all, in the East. There, too, the way was not determined unequivocally in advance. To-day I should like to describe a way of initiation that conforms to the needs of Western civilisation and is particularly well suited to anyone who is immersed in the scientific life of the West.

In my book, Knowledge of the Higher Worlds, I have described a sure path to the super-sensible. But this book has a fairly general appeal and is not specially suited to the requirements of someone with a definite scientific training. The path of initiation which I wish to describe to-day is specifically designed for the scientist. All my experience tells me that for such a man the way of knowledge must be based on what I have set out in The Philosophy of Spiritual Activity. I will explain what I mean by this.

This book, The Philosophy of Spiritual Activity, was not written with the objects in mind that are customary when writing books to-day. Nowadays people write simply in order to inform the reader of the subject-matter of the book, so that he learns what the book contains in accordance with his education, his scientific training or the special knowledge he already possesses. This was not basically my intention in writing The Philosophy of Spiritual Activity. For this reason it will not be popular with those who read books only to acquire information. The purpose of the book is to make the reader use his own processes of thought on every page, In a sense the book is only a kind of musical score, to be read with inward thought-activity in order to be able of oneself to advance from one thought to the next. This book constantly expects the reader to co-operate by thinking for himself.

Moreover, what happens to the soul of the reader, when he makes this effort of co-operation in thought, is also to be considered. Anybody who works through this book and brings his thought-activity to bear on it will admit to gaining a measure of self-comprehension in an element of his soul-life where this had been lacking. If he cannot do this, he is not reading The Philosophy of Spiritual Activity in the right way. He should feel how he is being lifted out of his usual concepts into thoughts which are independent of his sense-life and in which his whole existence is merged. He should be able to feel how this kind of thinking has freed him from dependence on the bodily state. Anyone who denies experiencing this has fundamentally misunderstood the book. It should be more or less possible to say: “Now I know through what I have achieved in the thought-activity of my soul what true thinking really is.”

The strange thing is that most Western philosophers utterly deny the reality of the very thing that my Philosophy of Spiritual Activity seeks to awaken in the soul of the reader. Countless philosophers have expounded the view that pure thinking does not exist, but is bound to contain traces, however diluted, of sense-perception. A strong impression is left that philosophers who maintain this have never really studied mathematics, or gone into the difference between analytical and empirical mechanics. The degree of specialisation required to-day will alone account for the fact that a great deal of philosophising goes on nowadays without the remotest understanding of mathematical thinking. Philosophy is fundamentally impossible without a grasp of at least the spirit of mathematical thinking. Goethe's attitude to this has been noticed, even though he made no claim himself to any special training in mathematics. Many would deny the existence of the very faculty which I should like readers of The Philosophy of Spiritual Activity to acquire.

Let us imagine a reader who simply sets about working through The Philosophy of Spiritual Activity within the framework of his ordinary consciousness in the way I have just described. He will not of course be able to claim that he has been transported into a super-sensible world; for I intentionally wrote this book in the way I did so as to present people with a work of pure philosophy. Just consider what advantage it would have been to anthroposophically orientated science if I had written works of spiritual science from the start. They would of course have been disregarded by all trained philosophers as the amateurish efforts of a dilettante. To begin with I had to concentrate on pure philosophy: I had to present the world with something thought out in pure philosophical terms, even though it transcended the normal bounds of philosophy.

However, at some point the transition had to be made from pure philosophy and science to writing about spiritual science. This occurred at a time when I had been asked to write about Goethe's scientific works, and this was followed by an invitation to write one particular chapter in a German biography of Goethe that was about to appear. It was in the late 1890's and the chapter was to be concerned with Goethe's scientific works. I had actually written it and sent it to the publisher when another work of mine came out, called Mysticism at the Dawn of the Modern Age. This book was a link between pure philosophy and philosophy based on Anthroposophy. When this came out, my other manuscript was returned to me. Nothing was enclosed apart from my fee, the idea being that any claim I might make had thus been met. Among the learned pedants there obviously was no interest in anything written—not even a single chapter devoted to the development of Goethe's attitude to natural science—by one who had indulged in such mysticism.

I will now assume that The Philosophy of Spiritual Activity has already been studied with one's ordinary consciousness in the way I have suggested. We are now in the right frame of mind to guide our souls in the direction briefly indicated yesterday—along the first steps of the way leading to Imagination. It is possible to pursue this path in a form consonant with Western life if we simply try to surrender ourselves completely to the world of outer phenomena, so that we absorb them without thinking about them. In ordinary waking life, you will agree, we are constantly perceiving, but in the very act of doing so we are always permeating out perceptions with concepts. Scientific thinking involves a systematic interweaving of perceptions with concepts, building up systems of concepts and so on. In acquiring a capacity for the kind of thinking that gradually results from reading The Philosophy of Spiritual Activity, we become capable of such strong inner activity that we are able to perceive without conceptualising.

There is something further we can do to strengthen our soul-forces so that we are enabled to absorb perceptions in the way I have just described: that is, by refraining from elaborating them with concepts in the very act of absorbing them. We can call up symbolic or other kinds of images—visual images, sound images, images of warmth, taste, and so on. If we thus bring our activity of perception into a state of flux, as it were, and infuse it with life and movement, not in the way we follow when forming concepts, but by working on our perceptions in an artistic or symbolising manner, we shall develop much sooner the power of allowing the percepts to permeate us in their pure essence. Simply to train ourselves rigorously in what I have called phenomenalism—that is, in elaborating the phenomena—is an excellent preparation for this kind of cognition. If we have really striven to reach the material boundaries of cognition—if we have not lazily looked beyond the veil of sense for metaphysical explanations in terms of atoms and molecules, but have used concepts to set in order the phenomena and to follow them through to their archetypes—then we have already undergone a training which can enable us to keep all conceptional activity away from the phenomena. And if at the same time we turn the phenomena into symbols and images, we shall acquire such strength of soul as to be able, one might say, to absorb the outer world free from concepts.

Obviously we cannot expect to achieve this all at once. Spiritual research demands far more of us than research in a laboratory or observatory. Above all an intense effort of will is required. For a time we should strive to concentrate on a symbolic picture, and occupy ourselves with the images that arise, leaving them undisturbed by phenomena present in the soul. Otherwise they will disappear as we hurry through life from sensation to sensation and from experience to experience. We should accustom ourselves to contemplating at least one such image—whether of our own creation or suggested by somebody else—for longer and longer periods. We should penetrate to its very core, concentrating on it beyond the possibility of being influenced by mere memory. If we do all this, and keep repeating the process, we can strengthen our soul forces and finally become aware of an inner experience, of which formerly we had not the remotest inkling.

Finally—it is important not to misunderstand what I am going to say—it is possible to form a picture of something experienced only in our inner being, if we recall especially lively dream-pictures, so long as they derive from memories and do not relate directly to anything external, and are thus a sort of reaction stemming from within ourselves. If we experience these images in their fullest depth, we have a very real experience; and the point is reached when we meet within ourselves the spiritual element which actuates the processes of growth. We meet the power of growth itself. Contact is established with a part of our human make-up which we formerly experienced only unconsciously, but which is nevertheless active within us. What do I mean by “experienced unconsciously?”

Now I have told you how from birth until the change of teeth a spiritual soul force works on and through the human being; and after this it more or less detaches itself. Later, between the change of teeth and maturity, it immerses itself, so to speak, in the physical body, awakening the erotic impulse—and much else besides. All this happens unconsciously. But if we consciously use such soul-activities as I have described in order to observe how the qualities of soul and spirit can penetrate our physical make-up, we begin to see how these processes work in a human being, and how from the time of his birth he is given over to the external world. Nowadays this relation to the outer world is regarded as amounting to nothing more than abstract perception or abstract knowledge. This is not so. We are surrounded by a world of colour, sound and warmth and by all kinds of sensory impressions. As our thinking gets to work on them, our whole being receives yet further impressions. When unconscious experiences of childhood come to be experienced consciously, we even find that, while we were absorbing colour and sound impressions unconsciously, they were working spiritually upon us. When, between the change of teeth and maturity, erotic feelings make their first impact, they do not simply grow out of our constitution but come to meet us from the cosmos in rays of colour, sound and warmth.

But warmth, light and sound are not to be understood in a merely physical sense. Through our sensory impressions we are conscious only of what I might call outer sound and outer colour. And when we thus surrender ourselves to nature, we do not encounter the ether-waves, atoms and so on which are imagined by modern physics and physiology. Spiritual forces are at work in the physical world; forces which between birth and death fashion us into the human beings we are.

When once we tread the paths of knowledge which I have described, we become aware of the fact that it is the outer world which forms us. As we become clearly conscious of spirit in the outer world, we are able to experience consciously the living forces at work in our bodies. It is phenomenology itself that reveals to us so clearly the existence of spirit in the outer world. It is the observation of phenomena, and not abstract metaphysics, that brings the spiritual to our notice, if we make a point of observing consciously what we would otherwise tend to do unconsciously; if we notice how through the sense-world spiritual powers enter into our being and work formatively upon it.

Yesterday I pointed out to you that the Eastern sage virtually ignores the significance of speech, thought and ego-perception. His attitude towards these activities is different, for speech, perception of thoughts and ego-perception tend at first to lead us away from the spiritual world into social contact with other human beings. We buy our way into social life, as it were, by exposing our thoughts, our speech and our ego-perception and making them communicable. The Eastern sage lived in the word and resigned himself to the fact that it could not be communicated. He felt the same about his thoughts; he lived in his thinking, and so on. In the West we are more inclined to cast a backward glance at humanity as we follow the path into the super-sensible world.

At this point it is well to remember that man has a certain kind of sensory organisation within him. I have already described the three inner senses through which he becomes aware of his inner being, just as he perceives what goes on around him. We have a sense of balance, which tells us of the space we occupy as human beings and within whose limits our wills can function. We have a sense of movement, which tells us, even in the dark, that we are moving. This knowledge comes from within and is not derived from contact with outside objects that we may touch in passing. We have a “sense of life,” through which we are aware of our general state of health, or, one might say, of our constantly changing inward condition.

It is just in the first seven years of our life that these three inner senses work in conjunction with the will. We are guided by our sense of balance: and a being that, to begin with, cannot move about and later on can only crawl, is transformed into one that can stand upright and walk. When we learn to walk upright, we are coming to grips with the world. This is possible only because of our sense of balance. Similarly, our sense of movement and our sense of life contribute to our development as integrated human beings.

Anybody able to apply laboratory standards of objective observation to the study of man's development—spirit-soul as well as physical—will soon discover how those forces that form the human being and are especially active in the first seven years free themselves and begin to assume a different aspect from the time of the change of teeth. By this time a person is less intimately connected with his inner life than he was as a child. A child is closely bound up inwardly with human equilibrium, movement and processes of life. As emancipation from them gradually occurs, something else is developing. A certain adjustment is taking place to the three senses of smell, taste and touch.

A detailed observation of the way a child comes to grips with life is extraordinarily interesting. This can be seen most obviously, of course, in early life, but anybody trained to do so can see it clearly enough later on as well. I refer to the process of orientation made possible by the senses of smell, of taste and of touch. The child in a manner expels from himself the forces of equilibrium, movement and life and, while he is so doing, draws into him the qualitative senses of smell, taste and touch. Over a fairly long period the former are, so to speak, being breathed out and the latter breathed in; so that the two trinities encounter each other within our organism—the forces of equilibrium, movement and life pushing their way outward from within, while smell, taste and touch, which point us to qualities, are pressing inwards from without. These two trinities of sense interpenetrate each other; and it is through this interpenetration that the human being first comes to realise himself as a true self.

Now we are cut off from outer spirituality by speech and by our faculties of perceiving the thoughts and perceiving the egos of others—and rightly so, for if it were otherwise we could never in this physical life grow into social beings. [See previous lecture.] In precisely the same way, inasmuch as the qualities of smell, taste and touch wax counter to equilibrium, movement and life, we are inwardly cut off from the last three—which would otherwise disclose themselves to us directly. One could say that the sensations of smell, taste and touch form a barricade in front of the sensations of balance, movement and life and prevent our experiencing them.

What is the result of that development towards Imagination of which I spoke? It is this. The oriental stops short at speech in order to live in it; stops at thought in order to live in it; stops at ego-perception in order to live in it; and by these means makes his way outward into the spiritual world. We, as the result of developing Imagination, do something similar when we absorb the external percept without conceptualising it. But the direction we take in doing this is the opposite to the direction taken by an oriental who practises restraint in the matter of speech, thought-perception and ego-perception. He stays still in these. He lives his way into them. The aspirant to Imagination, on the other hand, worms his way inward through smell, taste and perception; he penetrates inward and, ignoring the importunities of his sensations of smell, taste and touch, makes contact with the experiences of equilibrium, movement and life.

It is a great moment when we have penetrated the sensory trinity, as I have called it, of taste, smell and touch, and we stand naked, as it were, before essential movement, equilibrium and life.

Having thus prepared the ground, it is interesting to study what it is that Western mysticism so often has to offer. Most certainly, I am very far from decrying the elements of poetry, beauty and imaginative expression in many mystical writings. Most certainly I admire what, for instance, St. Theresa, Mechthild of Magdeburg and others have to tell us, and indeed Meister Eckhardt and Johannes Tauler; but all this reveals itself also to the true spiritual scientist. It is what arises if one follows an inward path without penetrating through the domain of smell, taste and touch. Read what has been written by individuals who have described with particular clarity what they have experienced in this way. They speak of an inner sense of taste, experienced in connection with the soul-spiritual element in man's inner being. They refer also to smell and touch in a special way. Anybody, for instance, who reads Mechthild of Magdeburg or St. Theresa rightly will see that they follow this inward path, but never penetrate right through smell, taste and touch. They use beautiful poetic imagery for their descriptions, but they are speaking only of how one can smell, taste and touch oneself inwardly.

It is indeed less agreeable to see the true nature of reality with spiritually developed senses than to read the accounts given by a sensual mysticism—the only term for it—which fundamentally gratifies only a refined inward-looking egotism of soul. As I say, much as this mysticism is to be admired—and I do admire it—the true spiritual scientist has to realise that it stops half-way. What is manifest in the splendid poetic imagery of Mechthild of Magdeburg, St. Theresa and others is really only what is smelt, tasted and touched before attaining to true inwardness.

Truth can be unpleasant, perhaps even cruel, at times. But modern man has no business to become rickety in soul through following a vague incomplete mysticism. What is required to-day is to penetrate the true mysteries of man's inner nature with all our intellectual powers—with the same powers that we have disciplined in the cause of science and used to effect in the outer world. There is no mistaking what science is. It is respected for the very method and discipline it demands. It is when we have learnt to be scientific that we appreciate the achievements of a vague mysticism at their true worth but we also discover that they are not what spiritual science has to foster. On the contrary, the task of spiritual science is to reveal clearly the true nature of man's being. This in turn makes possible a sound understanding of the outer world.

Instead of speaking in this way, as the truth demands of me, I could be claiming the support of every vague, woolly mystic, who goes in for mysticism to satisfy the inward appetite of his soul. That is not our concern here, but rather the discovery of powers that can be used for living; spiritual powers that are capable of informing our scientific and social life.

When we have come to grips with the forces that dwell in our senses of balance, life and movement, then we have reached something that is first of all experienced through its transparency as man's essential inward being. The very nature of the thing shows us clearly that we cannot penetrate any deeper. What we do find is quite enough to be going on with, for what we discover is not the stuff of vague mystical dreams but a genuine organology. Above all, we find within ourselves the true nature of balance and movement, and of the stream of life. We find this within ourselves.

When this experience is complete, something unique has taken place. In due course we discover something. An essential prerequisite is, as I have said, to have worked carefully through The Philosophy of Spiritual Activity. The Philosophy is then left, so to speak, on one side, while we pursue the inward path of contemplation and meditation. We have advanced as far as balance, movement and life. We live in this life, balance and movement. Parallel with our pursuit of the way of contemplation and meditation, but without any other activity on our part, our thinking in connection with The Philosophy of Spiritual Activity has undergone a transformation. We have been able to experience as pure thought what a philosophy such as this has to offer; but now that we have worked upon ourselves in another sphere, our inner soul life; this has turned into something quite different. It has taken on new dimensions and is now much more full of meaning. While on the one hand we have been penetrating our inward being and have deepened our power of Imagination, we have also lifted out of the ordinary level of consciousness the fruits of our thinking on The Philosophy of Spiritual Activity. Thoughts which formerly had a more or less abstract existence in the realm of pure cerebration have now become significant forces. They are now alive in our consciousness, and what was once pure thinking has become Inspiration. We have developed Imagination; and thinking has been transformed into Inspiration.

What we have attained by these two methods in our progress along this road has to be clearly differentiated. On the one hand we have gained Inspiration from what was, to begin with, pure thought. On the other hand, there is the experience that comes to us through our senses of balance, movement and life. We are now in a position to unite the two forms of experience, the outer and the inner. The fusion of Inspiration and Imagination brings us to Intuition.

What have we accomplished now? I can answer this question by approaching it from the other side. First of all I must draw attention to the steps taken by the Oriental seer, who wishes to advance further after being trained in the mantras and experiencing the living word and language. He now learns to experience not only the rhythms of language but also, and in a sense consciously, the process of breathing. He has, as it were, to undergo an artificial kind of breathing by varying it in all kinds of ways. For him this is one step up; but this is not something to be taken over in its entirety by the West.

What does the Eastern student of yoga attain by consciously regulating his breathing in a variety of ways? He experiences something very remarkable when he breathes in. As he does so, he is brought into contact with a quality of air that is not to be found when we experience air as a purely physical substance, but only when we unite ourselves with the air and so experience it spiritually. A genuine student of yoga, as he breathes in, experiences something that works upon his whole being, an activity that is not completed in this life and does not end with death. The spiritual quality of the outer air enters our being and engenders in us something that goes with us through the gate of death. To experience the breathing process consciously means taking part in something that continues when we have laid aside our bodies. To experience consciously the process of breathing is to experience both the reaction of our inner being to the drawing in of breath and the activities of our soul-spiritual being before birth: or let us say rather that we experience our conception and the factors that contribute to our embryonic development and work on us further within our organism as children. Breathing consciously means realising our own identity on the far side of birth and death. Advancing from the experience of the word and of language to that of breathing means penetrating further into an inspired realisation of the eternal in man. We Westerners have to experience much the same—but in a different sphere.

What in fact is the process of perception? It is only a modification of the breathing process. As we breathe in, the air presses on our diaphragm and on our whole being. Brain fluid is driven up through our spinal column into our brain. This establishes a connection between breathing and cerebral activity. Breathing, in so far as it influences the brain, works upon our sense-activity in the form of perception. Drawing in breath has various sides to it, and one of these is perception.

How is it when we breathe out? Brain fluid descends and exerts pressure on the circulation of the blood. The descent of brain fluid is bound up with the activity of will and also with breathing out. Anybody who really makes a study of The Philosophy of Spiritual Activity will discover that when we attain to pure thinking, a fusion of thinking and willing takes place. Pure thinking is fundamentally an expression of will. So it comes about that what we have characterised as pure thinking is related to what the Easterner experiences in the process of breathing out.

Pure thinking is related to breathing out, just as perception is related to breathing in. We have to go through the same process as the yogi, but in a more inward form. Yoga depends on the regulation of breathing, both in and out, and in this way comes into contact with the eternal in man. What should Western man do? He can transform into soul-experience both perception on the one hand and thinking on the other. He can unite in his inner experience perception and thinking, which would otherwise only come quietly together in a formal abstract way, so that he has the same experience inwardly in his soul and spirit as he has physically in breathing in and out. Breathing in and out are physical experiences. When they are harmonised, we experience the eternal.

We experience thought-perception in our everyday lives. As we bring movement into our soul life, we become aware of rhythm, of the swing of the pendulum, of the constant movement to and fro of perception and thinking. Higher realities are experienced in the East by breathing in and out. The Westerner develops a kind of breathing process in his soul and spirit, in place of the physical breathing of yoga, when he develops within himself, through perception, the vital process of transformed in-breathing and, through thinking, that of out-breathing; and fuses concept, thought and perception into a harmonious whole. Gradually, with the beat of this rhythmical breathing process in perception and thinking, his development advances to true spiritual reality in the form of Imagination, Inspiration and Intuition.

In my Philosophy of Spiritual Activity I indicated as a philosophical fact that reality is the product of the interpenetration of perception and thinking. Since this book was designed to deal with man's soul activity, some indication should also be given of the training that Western man needs if he is to penetrate the spiritual world. The Easterner speaks of the systole and diastole, breathing in and out. In place of these terms Western man should put perception and thinking. Where the Oriental speaks of the development of physical breathing, we in the West say: development of soul-spiritual breathing in the course of cognition through perception and thinking.

All this should perhaps be contrasted with the kind of blind alley reached by Western spiritual development. Let me explain what I mean. In 1841 Michelet, the Berlin philosopher, published Hegel's posthumous works of natural philosophy. Hegel had worked at the end of the eighteenth century, together with Schelling, at laying the foundations of a system of natural philosophy. Schelling, with the enthusiasm of youth, had built his natural philosophy in a remarkable way on what he called intellectual contemplation. But he reached a point where he could make no further progress. His immersion in mysticism produced splendid results in his work, Bruno, or concerning the Divine and Natural Principle in Things, and that fine piece of writing, Human Freedom, or the Origin of Evil. But for all this he could make no progress and began to hold back from expressing himself at all. He kept promising to follow things up with a philosophy that would reveal the true nature of those hidden forces at which his earlier natural philosophy had only hinted.

When Hegel's natural philosophy appeared in 1841, through Michelet, the position was that Schelling's expected and oft-promised philosophical revelations had still not been vouchsafed to the public. He was summoned to Berlin. But what he had to offer contained no spiritual qualities to permeate the natural philosophy he had founded. He had struggled to create an intellectual picture of the world. He stood still at this point, because he was unable to use Imagination to enter the sphere of which I have been speaking to you to-day. So there he was at a dead end.

Hegel, who had a more rational intellect, had taken over Schelling's thoughts and carried them further by applying pure thinking to the observation of nature. That was the origin of Hegel's natural philosophy. So Schelling's promise to explain nature in spiritual terms was never fulfilled, and we got Hegel's natural philosophy which was to be discarded by science in the second half of the nineteenth century. It was not understood and was bound to remain so, for there was no connection between phenomenology, or the true observation of nature, and the ideas contained in Hegel's natural philosophy. It was a strange confrontation: Schelling travelling from Munich to Berlin, where something great was expected of him, and it turned out that he had nothing to say. This was a disappointment for all those who believed that through Hegel's natural philosophy revelations about nature would emerge from pure thinking. The historical fact is that Schelling reached the stage of intellectual contemplation but not that of genuine Imagination; while Hegel showed that if pure thinking does not lead on to Imagination, it cannot lead to Inspiration and to an understanding of nature's secrets. This line of Western development had terminated in a blind alley.

There was nothing—nothing permeated with the spirit—to set against Eastern teaching, which only engendered scepticism in the West. Anyone who has lovingly immersed himself in the true Schelling and Hegel, and has thus been able to see, with love in his heart, the limitations of Western philosophy, should turn his attention to Anthroposophy. He should work to bring about an anthroposophically orientated Spiritual Science for the West, so that we come to possess something of spiritual origin to compare with what the East has created through the interaction of systole and diastole.

For us in the West, there is the spiritual-soul rhythm of perception and thinking, through which we can rise to something more than a merely abstract science. It opens the way to a living science, which on that account enables us to live in harmony with truth. After all the misfires of the Kantian, Schellingian and Hegelian philosophies, we have come to the point where we need something that can show, by revealing the way of the spirit, how truth and science are related. The truth that dwells in a spiritualised science would be a healing power in the future development of mankind.

Today, gentlemen, I would like to start by telling you a very interesting story that took place in front of witnesses, so it cannot be scientifically challenged. There was once a fisherman who held his fishing rod, was annoyed after a while that absolutely nothing wanted to bite, until suddenly there was a terrible jolt. Something very heavy bit. He held out the fishing rod and was very happy that he had now caught a big fish. But what did he pull out? A very large turtle.

Well, this big turtle stayed on the fishing rod, because it had swallowed the fishhook. It was inside her belly, and the fisherman couldn't get it out. The turtle pulled her head back a little. He tried to persuade the turtle, but she wouldn't let go of the fishhook. So he had no choice but to hang her from a tree branch, cut off her head with his sharp knife, and let her fall to the ground.

You will all agree: if this had happened to a human being – let's say, for example, during the French Revolution or some other beheading – well, he would have been a corpse. What did the turtle do? The turtle straightened up, calmly marched back into the water and disappeared into it. It didn't bother her at all that her head was cut off.

So, as you can see, gentlemen, this turtle did not need its head at all to continue living. How long it lived after that was, of course, not recorded at the time, but anyway, you can see from this: for everything that has to do with walking, for example, the turtle does not need its head at all. It can walk without its head.

I have told you many stories about animals doing all kinds of things, terribly clever things, and from this story about the tortoise you can conclude that the animals are not doing it with their heads, because you can cut off a tortoise's head and it will continue to move around and do everything else as usual. The turtle did not run away blindly, but straight into the water from which it had come. It could not have done it differently, or better, with its head.

Now you might say: That is a unique case. But it is not a unique case, because these experiments have been done and people are doing the same thing now. Those who can grasp the whole thing spiritually do not actually need these experiments. But these experiments are constantly being cited to contradict the matter. They do not contradict it, but they do confirm it. The experiments I am going to tell you about have been conducted countless times. You take a frog and cut its head off with a razor. Now the frog is there without a head. You put it back on the table. At first, it behaves extremely impertinently without a head. It sinks down a bit at the front, and at the back, quite impertinently with the back body, it lifts itself up and hops from the spot. But if you now take a caustic acid and touch the frog a little on the side (it will draw) – the headless frog is then there, has its legs there, only it has no head – so if you touch it a little with a caustic acid, which otherwise hurts, the frog first takes its hind leg and scratches itself there, without a head. You can repeat this over and over – the frog will use its hind leg and scratch itself, without a head. And if you add more acid, then he also uses his front leg to help. Then, of course, he tilts to the side. If you add even more, he also uses the leg from the other side to help. Then, of course, he falls over. So you see, the headless frog does everything he would otherwise do, regardless of whether he has a head or no head.

Not true, so you can see from this: When we go down from mammals to lower animals, these lower animals without heads do exactly the same as humans with their heads and higher mammals with their heads.

Now, however, we must be quite clear about what is actually going on here. So something has been proven. It has been proven that, when we ourselves have pain here, we raise our hand and rub ourselves, we do not need our head for that, because the frog can do that without a head. So that has been proven, that you can do it without a head. So we certainly don't have a head for scratching ourselves; we don't have a head for walking, running. Because the tortoise or the frog, they walk without a head. So we don't need the head at all for walking. We can't quite fulfill the story of the fable, the one about the lazy Hans, who you know, was too lazy to walk, but was very diligent when eating. So someone advised him to walk with his mouth and eat with his feet, in order to acquire a different habit. Of course that doesn't work, but the fact is that we don't need our head at all for walking. We don't need our head for moving our hands either. So why do humans and higher animals need their head? What is the difference – now with regard to the head – between humans and higher animals compared to lower animals? Yes, the difference is that the higher animals and humans die if they don't have their heads, but the frog, the turtle and all the lower animals stay alive. If you take even lower animals, for example worms – you can cut them in half – each half starts to move on its own. So you see, you absolutely don't need the head for what the body actually does. But the bad thing is that you need your head to live as a higher animal or as a human being. You need it to live. And since you need it to live, you die if you no longer have it. It is not because you have no head that you no longer wash off the acid when you are smeared with it as a human being, but because you die without a head. Man no longer washes off the acid when he no longer has a head. Man would have behaved differently if he had swallowed a fish hook and had his head cut off. In any case, something would have happened differently than with the turtle.

So we can say: In higher animals and in humans, everything that is connected with the head is not the cause of our body's movements, but we only have the head to thank for being alive. If we no longer have it, we simply no longer live. So in the higher animals, the life is in the head. In the lower animals, the life is in all the individual parts of the body.

But now I want to tell you something else that shows you that there is also a great difference between the higher animals and between man in regard to everything that belongs to this head and this whole organization.

You have probably already encountered this somewhat unpleasant disease in children, which is called whooping cough; in some areas it is called spasmodic cough. Actually, whooping cough is not so bad for a child at that age, because it usually goes away. The bad thing is what remains if you don't behave properly – that is, the doctors or whoever is responsible – while whooping cough is there. That's when the following can happen. What does whooping cough consist of? Whooping cough consists in the fact that the inhalation always remains proper – you can have a child with whooping cough as severe as you like: it breathes in properly; you can see that when you examine the matter – but when the air wants to come out again when you breathe out, it gets stuck, it doesn't come out properly again, and that's when the coughing fit comes. And because the air cannot come out properly, no fresh air can come in, and that is how whooping cough occurs; that is what it consists of.

But what is the underlying cause of whooping cough in children? You see, the underlying cause is that the inner mucous membrane of the respiratory system, of these tubes that go in and out of the lungs, becomes terribly sensitive. When the air goes in, it also goes out over the sensitive areas, because the chest is empty inside, and you can always pour air into the void. You only have to think of the air pump. The air pump consists of having a glass dome here (it is drawn); you pump the air out of it. Now it is empty of air. Then you can have an opening to support it. If you now take out the plug, the air rushes in with a whistle. There is no need for anything else under the glass cover but empty space. When we have exhaled, there is airless space in our lungs; so the air rushes in by itself. There is nothing special to be done to get the air in. So it is no wonder that air rushes in through the sensitive windpipe, because the air does not feel it. But if you want to get the air out of the air pump again, you have to do something, you have to pump it out. Likewise, you have to push out the air that is inside the lungs. Now, however, the child's respiratory tubes have become sensitive. They are just as sensitive as if they were scratched somewhere. So the inside of the respiratory tubes is a little scratched, they are sensitive. Instead of the act of the will, which drives the air out and expels the air, it scratches the windpipe, and instead of expelling the air, it is concerned with scratching the sensitive spot. You see, while the child wants to scratch, it forgets to expel the air, and then the air stops inside. Then come these fits of whooping cough. Then the body wants to forcefully expel the air, while in life what I recently called the astral body expels the air. You can tell exactly where the physical body is and where the astral body is by looking at a child with spasmodic coughing. When the child does not have spasmodic coughing, the astral body expels the air; the body is not bothered at all. If it is whooping cough, there is a sensitive spot. The astral body wants to scratch away; the physical body first has to come into action and has to expel the air spasmodically. This can even cause a spasm, and from that a secondary illness can arise.

So you see, it is not at all the case that one can say that the physical body does everything. Then one can never understand whooping cough. When someone has whooping cough, something strange is going on. One has to ask: what has actually happened to his astral body? His astral body has become headless, namely, like the other part of the astral body in the frog! As the frog wets its leg, so the astral body wets the air pipes internally, and the physical body then has to get rid of the air. So you can distinguish this quite precisely.

But now you can say: Give us some proof that the astral body, the soul, is really involved. I will tell you what can happen when a child has had whooping cough and therefore has sensitive spots in the windpipes and the astral body wants to clean them, which is when the child has these seizures. Suppose, while the child had whooping cough, the parents had bought a cat, or a cat had come to live with them – I am telling you something that happens quite often. While the child had whooping cough, the parents bought a cat or a dog. This made the child sensitive to the exhaled air of dogs or cats. It would not have happened if it had not had this particular sensitivity. Now it has become sensitive during whooping cough. Well, the whooping cough heals, but sometimes something strange remains. If the child is not used to cats, and a cat comes into the house during the whooping cough of the child, it remains that the child in question gets something – when it has just been cured, it does not occur immediately, but later on what is called asthma occurs, a recurring shortness of breath.

Now, when this shortness of breath occurs - asthma is something that comes and goes periodically - then you can examine and sometimes you will find something strange. For example, a man is having asthma and at first you don't know where it's coming from. If you pay attention, you discover that when a cat is near him or in the room, he is once again afflicted with asthma. If you move the cat, the asthma goes away. There, you see, he is reminded, and he does not need his head for that. He does not need to know that the cat is in the room. The cat can be in the room, he knows nothing about it, but he gets the asthma.

Yes, I can tell you an even more amazing case, a case that is quite strange. There was once a child who had whooping cough, and during the time he had whooping cough, a lot of buckwheat was eaten in the house. As a result, the child became particularly sensitive to buckwheat and developed a tendency, a talent, so to speak, for asthma every time buckwheat was in the room, or even just in the house. And then something very strange happened when he was already a grown boy, already a medical student. He lived upstairs on the top floor. Downstairs, two floors lower, was the kitchen. Once the boy upstairs got asthma, terrible asthma. He had only ever had it when there was buckwheat in the house. Now, of course, they were terribly unhappy. They had forbidden all the cooks to make any food with buckwheat. Buckwheat was not supposed to come into the house at all. What had happened? A new cook was there who didn't know any better. She had buckwheat downstairs, and the young student upstairs on the second floor got asthma! Such things look like fairy tales. But they are absolutely true.

And now you will also understand how human health and illness are related to the whole environment. It does matter for our health whether or not there are rats in our environment. You see, the story I told you about cats is so well known – because the human respiratory organs are particularly sensitive to cats – that there is even a name for it in medicine. You will find the name “cat asthma” in medical books. This is the asthma that people get when cats are around. There are, of course, many types of asthma.

The fact of the matter is that one must say: For the normal person, a dog or a cat or even buckwheat is often something that is taken for granted when they are around. This only makes an impression on his soul. But if the soul is not in order somewhere, then it makes an impression on his soul unconsciously. What actually happens to a person who gets either cat or buckwheat asthma?

Well, you see, whooping cough can be cured again in the following way. Let us assume that you are a child and have a sensitive windpipe; the windpipe and the bronchial tubes and bronchioles have somehow been cut open by coal dust. This can immediately lead to whooping cough. Such things arise from very tiny little things. So the child has a cut windpipe. What happens when a part of the body is injured in this way? You can see what happens when you cut yourself. If it were only a physical body, it would not hurt you. Imagine taking off a rather thick glove finger. You can form the glove just like the skin. You can cut into it and it won't hurt you. But why does your hand hurt when you cut into it? Yes, your hand hurts because, in addition to the physical body being there, the astral body is also inside. The astral body is used to being inside. If you now cut into the physical body – you can't cut into the astral body; now it suddenly realizes: Gosh, there is no physical body! It doesn't fit together! It hurts. Because only the astral body can hurt you. It hurts until it has healed again.

So the story is that where something is injured, the astral body is left to itself. It comes out of the physical body.

Now imagine you get this crack, this fissure in the inside of your windpipe; the astral body becomes somewhat free in the windpipe. Now healing can take place if you are very careful: let us say you have a child with whooping cough. First of all you put the child to bed and let it sweat properly – you can observe this step by step – so you put the child to bed, and it gets hot. The astral body unites easily with heat, with cold it is difficult. If you let it run around outside or just in a cold room, the astral body cannot attach to the physical body because the warmth is not there. But if you wrap the child up very warmly – people do this instinctively; they often tie a stocking around the neck to keep the warmth in – the astral body begins to be attracted to the warmth. The astral body is not attracted by anything else, by water or air, but it is attracted by warmth. So if you have left the child lying in this position for a while, and the astral body has been attracted by the warmth, then it has straightened itself out again towards the limb here. Then you have to take a cloth and put a few drops of lemon juice in some warm water, and put the cloth around it. This pulls together what is cut open, and then takes up the astral body again, and you can heal whooping cough well. You just have to do everything in the right order.

When healing, it is important to be able to see through the whole person and to do things in the right order. And then, during the whole procedure, you have to make sure that the child does not get a fright. Because when the child gets a fright, the astral body always comes out a little, and that makes you undo the whole healing procedure again.

Now, if you heal properly, then the whooping cough can run its course and the child will not get asthma later on. But if you heal wrongly, then these “fissures” in the trachea and in the bronchi and bronchioles heal together, and the child appears to be healthy, but the astral body has not completely entered, always remains a little outside. If the person is very weak, if the child is a weakling, then it will immediately get asthma because it is not breathing out properly. The astral body is not sufficiently present. The astral body, which is outside, cannot properly participate in the exhalation. But when the child is a little stronger, it just uses the other part of the astral body, and the result is that only when a new illness occurs in life, for example when the child gets the flu later or something like that, the rest of the astral body proves to be too weak, and then the child gets asthma.

This is a good way to get inside a person. You can tell when the soul is involved and when it is not.

But now look at a person with asthma. The astral body is at work here. It constantly scratches internally, just as the frog scratches externally when it is wetted with acid. You see, there you have the story, gentlemen, there you have the astral body, which behaves like a frog, like a tortoise. We can actually study the behavior of our astral body in lower animals. If the head could be involved in this activity of the astral body, it would be quite different. We just can't get at it with our head. The fact is that we are not yet human with our astral body. We are human on earth with our physical body, but we are not human on earth with our astral body.

What happens as a result? Yes, as a result, this astral body also behaves like an imperfect being. It behaves in an animalistic way. So don't think you can educate a person by, say, constantly beating him. It is actually quite remarkable how widespread this kind of education still is. There is a person today who is otherwise not pleasant to me, he is boring to me, but he is very interesting. He has also traveled around Europe, he was also in Basel, Rabindranath Tagore, who captivates people today. Isn't it true, an Asian is something else; they go there! A European could do much more; but an Asian, that interests them, that's a rare animal! You see, he has now given his life story. The life story is actually boring too; but it is very important to read the first chapters of this life story. There he tells how he was actually always beaten by everyone. One person in particular, who is now one of the learned Asians, the learned Indians, traveling all over Europe, says that the whole education was actually based on constantly beating the children. So this is not just a European peculiarity. It is precisely from this biography that one sees that the Asians have also been terribly beaten.

Well, Tagore then became a poet, did all kinds of things, so that's no longer so clear. But when someone is constantly beaten as a child, it doesn't just affect the physical body – precisely because the child's mind is not constantly active – but it affects the astral body. And the result is that the astral body becomes like a beaten dog. You can tell a battered dog from a lovingly raised dog. But it is the same with people. When a person is beaten as a child, later life may make him a little more courageous, but his astral body remains beaten throughout his life because it is still at the animal level.

Yes, you see, gentlemen, but you realize how not only physical beatings go into this astral body. At most, the physical beatings create welts. It is not the physical impression that makes the astral body beaten up, but the moral impression. In this astral body, we carry our moral impression from our entire life on earth. And it is true: One person was beaten as a child; later on, his astral body is like that of a beaten dog. Another person beat his teachers (there are such people, too). His astral body is like that of a lion. You look like that inside – you could also say, spiritually, let's say astral, because spiritual has already become a very abstract word and people don't think anything of it anymore – you become so astral inside that you take on one or the other form, depending on the moral impressions you have had in life.

But that is the way it is in life. If a person has a slave nature, he takes everything in a different way than if he has a free, independent nature. If a person has a slave nature, he puts up with everything. Then his astral body becomes stooped, and as a result becomes something dog-like. If a person has a free nature, he does not put up with everything. His astral body becomes somewhat human-like as a result. We can see inside and see what is actually going on with a person during their life on earth.

But now, gentlemen, we die. We have made it clear to ourselves; only the physical body descends from us. It goes away. But this form, which I have described here, remains. With it you go through death. And the one who has acquired a higher knowledge through the means I have described, and which are particularly described in my book 'How to Know Higher Worlds', can now distinguish exactly with what character a person passes through death. The moral impression of life is in it. Now you have to enter the world from which you form the next life on earth.

Yes, gentlemen, if you were to enter the world from which you form your next life with an astral body that has been created by the beatings of life, you could become a dog. But a human being cannot become a dog; that is the story. Through the moral impression of life, a human being comes out of death in such a way that he could become anything that comes from his moral impression. If someone has been brave, he could become a lion. Perhaps some people would like to be a lion in their next life. But a person cannot become a lion because he is not predisposed to it by the world, by the cosmos. Another person feels a bit like a cat; he would like to become a cat.

Don't the anthroposophists, after all, reproach the unintelligent people for thinking that the soul goes into the animals afterwards, and that the soul's migration should consist of the soul coming into the animals afterwards? That is nonsense, of course. What is true is that the soul retains an impression of it: one is lion-like, cat-like, tiger-like, crocodile-like, when one has died. And since one must become a human being again, one must first discard that. And one does just that during this one-third lifetime, which I told you about last time. If someone has reached the age of sixty, he needs twenty years for this. This is not plucked out of thin air; we know this because, curiously enough, a person becomes so when he falls asleep at night. He is only preparing for it then. And sleep lasts a total of one-third of life. He needs such a third of life, such a period of time, which thus takes up a third of his lifetime, to free himself from this moral impression.

But, gentlemen, when you are asleep, you are unaware of the whole story that you are going through between falling asleep and waking up. And that is good. Because as a result, the moral impression that you have only comes through a little as conscience. If you have to look at it all, it comes through much more strongly.

And why does it only come through a little as conscience after waking up from what you experienced during sleep? Because you submerge in the physical body, which obscures it. Otherwise, you would remember in the morning when you wake up what sleep has told you, what a horrible guy you are. During sleep you have experienced all of that. It sometimes haunts dreams. And such dreams are particularly interesting to study, in which something is haunted, which actually makes one a dreadful fellow. But in general one does not know that. But when one has no physical body after death, everything that is in the astral body enters into the ego, and in the ego one now has it inside. Now you have to go through the whole time. When you have discarded the astral body, then you have what you have discarded only in the ego. But now you can prepare yourself for the real physical body of the next life. That takes as long as I explained to you last time.

So you see, you just have to look at a person properly as they are now in their earthly life to get a very accurate idea of how these four parts of the human being – physical body, etheric body, astral body and I – are connected.

You see, gentlemen, I will tell you something else: Imagine there is a person's heart. It sits there. Two nerve cords go to the heart. They start from back there, go down there and go to the heart. One goes and then spreads out in the heart. Then another goes and also spreads out in the heart. Now imagine that I am passing an electric current through the nerve. I can observe something remarkable: the heart starts beating faster and faster. Why? Because the electric current excites the nerve, the heart starts beating faster and faster. The electric current excites the nerve.

Now imagine that I don't electrify this nerve, but I electrify the other nerve, the second one. Now you might think, a nerve is a nerve. I electrify it. And you might think, right, the heart starts beating faster and faster again. But it's not like that. When I electrify the nerve here (the first one), the heart beats faster and faster. But if I electrify this one (the second), the heart beats slower and slower. And if I electrify it very strongly, the heart stops beating altogether. I have to stop quickly, otherwise the person will die of a heart attack. It is the case that there is no difference in the construction between this one and that other nerve. They are both constructed in the same way. Yes, what is the matter here?

You see, it's like this: when this one is electrified, the astral body goes in, stimulates the heart to beat faster, because the electrical current takes over a task that the heart would otherwise have to do itself. So it can work faster in the heart. Now suppose, however, that the other nerve were to be electrified. Now the astral body wants to make the heart beat faster; but from the other side an obstacle is put in its way. As soon as it wants to start making the heart beat faster, it cannot through on the other side. This excitation (at the first nerve) is useful to it because it takes over a task from it. This excitement (the second) is harmful to him because it meets him halfway. If I could go into the heart and electrify it from there, it would also make the heart beat faster and faster. But if I electrify this nerve from the outside, the astral body cannot move the heart because there is more and more of an obstacle.

From this you can see that you can see very clearly how things actually work in the human body, how the astral body, on the one hand, intervenes just as it would if, let's say, I wanted to turn a wheel: I push it, turn it further; but if I turn it in the opposite direction, it doesn't work. It is the same with the heart, the same with the lungs, with every organ. Every organ is supplied from two sides with nerves; but what engages is the astral body.

Now you may say: But is it not perhaps the head that is at work in the astral body? No, gentlemen, if it were the head, you would have to electrify at the top of the head. But that would not help you at all; you have to start electrifying from there. If you cut off the head with the astral body, it still always hits the spot, as with the frog or the turtle. You have to electrify where the nerve is still located, which the frog also retains. This point is called the medulla oblongata, or extended marrow. You have to electrify there, and the head does not need to know anything about it.

Incidentally, it is also easy to see from other things that the head does not need to know anything. Yes, think, first of all, if you had to let your heart beat from your head, that would be a nice story. The heart would have to beat seventy-two times every minute, you would have to think about it seventy-two times every minute. So that wouldn't work. And when you sleep, your heart would have to stop. So with the head it is not yet done with these movements, which take place inside the person. They are carried out as they are in the frog or the turtle.

If we now have asthma, these internal movements are carried out in a pathological manner, while when we are healthy, they are carried out normally. You can see from this that everything that goes on inside a person in terms of movements and so on, goes on unconsciously, guided by the astral body.

And this astral body is the one that, after death, must first give up the moral impression that it has received from the world to the I, so to speak. Then the I can form a human life on earth again. These years after death, when the human being lives in such a way that he can discard this inner astral form that he has acquired during his life, are therefore such that he can prepare himself again for a new life on earth, where he can truly be human.

And how does one now bring what one had in the previous life into the new human life? Yes, you see, gentlemen, it is just that the child sleeps at the beginning of his life. If the child were conscious, it could not carry out what the ego has brought with it; after all, it has only unlearned from the astral body. In the astral body, the I is still inside; only the I does not need to work before conception, but the astral body has to work, the astral world has to work, as I told you the other day, from the stars. The child must come in asleep, learn to walk, learn to speak, learn to think. In this process, it pours into walking, speaking and thinking that which is the moral impulse from the previous life and seeks out. That is our destiny.

This does not affect our freedom. I think I already told you that. We carry our destiny within us, we prepare our destiny ourselves. But our freedom is not affected, just as little as our freedom is affected by the fact that we have black or blonde hair, brown or blue eyes, or cannot reach the moon. In the same way, our freedom is not affected by the fact that we bring something or other with us from our previous life on earth, being this or that as a human being. But people are different because they bring something or other with them from their previous life on earth.

Now you may say: But that leads us back to thinking that we will continue to return to further earthly lives forever. — No, gentlemen, there was once a time on earth when man did not progress at all, as a small child is today. In the beginning of the earth, in prehistoric times, he could not yet walk, could not yet speak, could not yet think. He was in such a state that, because the Earth – now remember what I have otherwise told you about the Earth – was still thick, he was not surrounded by air, but by a thick sauce, as I told you at the time, did not need to learn to walk. This thick sauce carried him. He was also more animal, more dependent on his astral body. In relation to the physical body, he has become human today. In relation to the astral body, he is still at the animal level at which he previously stood. He did not bring anything with him, but it gradually emerged. By learning to walk, speak and think, what is his destiny has also come into being. And when man now learns again to absorb something spiritual during his life, then he also gets out of the animal habit again, and then he gets used to a world in which he no longer lives in the way of walking, speaking and thinking, but again in a different way.

So there is a space between these two states, and in this space we come again and again in a certain life.

Now, you see, gentlemen, there is still a question. We will have to discuss that next time, next Wednesday at nine o'clock. That is this important question, which is raised again and again, that someone says: Well, it's easy for you to talk about your past life on earth, but I don't remember it. What I don't remember, I don't believe. Next time I will explain to you how it is with this remembering, and what the reason for it is. Then we will have come a little further again. Then we will have more or less dealt with the question for which we have prepared ourselves.

Question: Is it possible to hear more about the personality of Jesus Christ?

Dr. Steiner: You see, gentlemen, that the question that is being asked is timely, and so we will discuss it today. I must say from the outset that what I am going to say will only be fully understandable to those who have been here for a long time, while those gentlemen who have only come today will slowly find their way into what we are discussing.

So the question that has been put to me and that we will discuss is about the personality of Christ, who was thirty-three years old when he died.

“On the third day he rose from the grave, resurrected. How did that happen, and where did this personality acquire the strength and power? And then you would be so kind as to talk about his ascension after forty days.”

Since time is just right, I will discuss this as it really happened, after we have already discussed the other thing; but, as I said, it can only be fully understood by those who have been here longer. The others will also understand it once we are together here more often.

Well, you see, at first the whole thing about Christ's personality and his destinies was actually quite unknown in the very early days after it happened. You don't have to look at it the way we look at it today, because today we have the feeling that the events in Palestine that are linked to the personality of Jesus became known throughout the world in one fell swoop. This is not the case. Rather, the situation is that in the time when the fate of Christ Jesus was unfolding, the so-called Roman Empire was widespread, a mighty world empire, and Palestine also belonged to this mighty Roman world empire.

You know that we still have a rather unfortunate legacy from this Roman Empire, the so-called Roman law. Perhaps you know that students at universities of so-called legal scholarship have to study for a very long time the so-called Roman law. Now, Roman law was conceived at a time when social conditions were quite different, so that Roman law has naturally become something highly unsuitable for today. But justice is still being done according to Roman law today.

So we have just this one inheritance from this Romanism. We have many other things as well; but this one inheritance, the so-called Roman law, is something that can be noticed by all of you.

Now, this Roman rule was extraordinarily widespread. I will just give you a small idea of how widespread Roman rule was. You just have to imagine the south of Europe: here we have Spain (it is being drawn), here we have Italy; then we have Greece, then we have the Black Sea. Then we have a lot of small islands. There Asia Minor comes over, and over there, in the area I want to mark, there was the small country of Palestine with Jerusalem, Nazareth and so on.

Roman rule now extended over all these lands. The Romans had occupied all these lands with their rule. So it was a very extensive Roman rule! Rome is located there. Of course, everything that was government-related and so on took place in Rome, so it was very far away from Palestine. And what happened in Palestine was very little known in Rome at that time. And those writers who wrote in Rome did not write about it for about a hundred years after the fact that had occurred with Christ Jesus in Palestine! It was only about a hundred years later that people in Rome understood the significance of what had happened in Palestine. And they did not treat it much differently in Rome at the time, except to say: Well, an unknown person has been crucified over there in Palestine. At that time, being crucified meant something like being hanged later. So it didn't cause any particular sensation. It was only after a hundred years had passed, and Roman rule had become more and more tyrannical and luxurious, that it became apparent that, while the people in Rome were enjoying their luxurious lives, Christianity had slowly spread here, and it was only then that they first noticed the Christians. And the Christians in Rome were initially not tolerated at all. Whoever was a Christian was something very much persecuted in Rome. And now I have to tell you why Christians were persecuted in Rome, because otherwise you would not be able to understand at all what the idea is behind the view that arose at the time: that a god died in Palestine, in Jerusalem. You have to realize what the views in the world actually were at that time.

You see, for a Roman in this first Christian century, that is, for a Roman at the time when it was written - they didn't write it back then, they calculated according to the Roman calendar, but if it had been our calendar, they would have written 1 or 10 or 50 for all I care - so if you had asked a Roman back then: Who is God? — he would have said: Emperor Augustus, or: Emperor Tiberius. — Just as today [1923] a Chinese, when you ask him: Who is God? — points to the Chinese emperor. So you must be clear about the fact that in those days for the Romans the ruler, the one in power, was at the same time their god. And that was the first thing the Romans noticed about the Christians: that they were not aware that a human being on earth could be a universal god. The Romans only knew that some human being sitting on the throne, who had powerful rule, was the god, was the highest thing, that had to be worshipped. And so the Romans did honor their emperor in a way that amounted to worship.

Yes, it was the same all over the world in those days. Over there in the Orient, where the great empires once were, the Persian Empire, the Assyrian, the Babylonian Empire and so on in the old days, it was also the case that the ruler was the god. “God” meant nothing more than the one to whom one turned when one needed something. He was the supreme one. He was seen as a helper. He was not always a helper, but he was seen as a helper.

I would like to point out that you are likely to know the word “God” in your language. When children are baptized, people have to be godparents. Now there are areas, I believe also here in Switzerland, where the man is called the Lord and the woman is called Gottel. This means that the godparents have to provide help. This is the same “God”. And the god was only the one who was the general god of the world. If you want to understand the things of the earlier times, you must always go back to the earlier times. So the god was the general god of the world. The name Goethe, the name of the German poet Goethe, also comes from the same word.

And that was the first thing one heard about the Christians: that the Christians did not believe that a human being on earth could be a universal god. For the Romans, this was something they could not grasp at all. Such terrible people, who do not accept the emperor as god, yes, they are very dangerous people. And the Christians, on the other hand, referred to the saying: Render unto Caesar the things that are Caesar's, and unto God the things that are God's. — So, they referred to Jesus' saying, where the matter of Caesar and God is cut apart. God is the invisible. God is that which does not dwell in a visible man on earth. That is what the Christians claimed. And that was the big difference between the Romans and the Christians. And the consequence of that was that the Romans considered the Christians to be the most dangerous people of all, undermining the authority of the state because they did not offer sacrifice to the emperor in the temple. The sacrifices in the temples were offered to the emperor by the people. Now, the Christians sacrificed to a God who died in Palestine and who cannot be seen anywhere. That was something the Romans could not understand. And so the first Christians had to perform their sacrifices underground, under the earth. And these underground passages that they dug out there, in which they buried their dead and performed their sacrifices, are called catacombs. There are such extensive catacombs under the earth in Rome, in Italy in general, like small cities. The first Christians performed their sacrificial services there in the first centuries, while above, the Romans had large circuses, huge circuses. And there they had, for example, in such circuses, made a point of somehow tying a person they despised to a stake, to a pillar, and, after smearing him with pitch, setting him on fire and burning him alive. And they watched it in the circuses, just as people watch bullfights today. It was something that was quite common.

Just imagine this picture: above, the wild Romans in the circuses, who tied the pitch-coated man to the column and burned him alive. That amused them very much. And below, the Christians who performed their religious services in the catacombs. That was the difference, gentlemen, between below ground and above ground, which could not be more sharply defined. One must only consider that.

It is true that things were also quite terrible in the Middle Ages with the Inquisition. But as bad as the Romans behaved in the heyday of their imperial era, the Christians did not behave as badly as that later on. You just have to hold on to that. That is just true.

So the first thing one heard in Rome was that the Christians do not want to recognize a visible God. Now, of course, more and more has become known about what was actually meant by this Christ Jesus, and I have already told you some of it. For example, I have pointed out to you that there were actually two Jesus boys – the name Jesus was just as common a name in Palestine as Sepperl or Michel are today – one of whom died very young, and they were, one might say, playmates, extraordinarily capable, talented children.

Now, this story, which you all know from the Bible, about how the twelve-year-old Jesus taught the scribes in the temple, is something that is based on a truth. Of course, you don't have to tell yourselves: if a twelve-year-old boy goes to university today, the professorial council would not have much respect for him. Today's teachings cannot be compared with those of that time. You should not think that I am conservative or even reactionary, but I have to tell you the facts as they are. Nowadays we take it for granted that we have to send our children to school. Gifted children in particular learn an enormous amount of material that is not suited to them. We have to prepare things in such a way that they suit the children, as we do in the Waldorf school. But in general, children learn an extraordinary amount of material that does not suit them. Of course, adults are better at doing the things that do not suit them than children are. But what is driven out of children when they learn our present-day reading and writing, well, gentlemen, people today pay no attention to that. Children, if you know how to listen to them properly, will say extraordinarily clever things. They have brought this with them from the spiritual life before they descended to earth. And this one Jesus boy, he brought an extraordinary amount with him. And because the two Jesus boys were playmates, they actually always knew the same things. Now one of them has died. And so now the Gospels tell only of one Jesus boy, because people liked that better. But that doesn't help us understand the Gospels. If you read the Gospels of Matthew and Luke today, they contradict each other. The whole genealogy of Jesus in the Gospel of Matthew is described differently than in the Gospel of Luke. Why? Yes, because the things really refer to two Jesus boys.

I have told you that I have really been dealing with this question from a spiritual-scientific point of view for years, and I have come to the conclusion that there are two Jesus boys, and that the Gospel of Matthew is about a different Jesus boy than the Gospel of Luke.

Now one of them died in his twelfth year, while the other remained. So when it says in the Gospel: “Jesus increased in wisdom, spirit and power,” this is only true of the one.

You see, I found that long before I told you that there were two such Jesus children. It was not known that somewhere in history it is reported that there are two Jesus children until we came across a picture in northern Italy. There this story is depicted of Jesus in the temple, where he teaches the scribes. And there, strangely enough, is this second Jesus child. He is leaving. The one who is teaching and the other who is leaving – that is not the usual Jesus child, we know him! So there are two Jesus children in it, so you can say that in certain centuries people still knew: a second Jesus child existed. He walks away. Only after I had found that out could I know that this second Jesus child is depicted. So you see, gentlemen, for centuries people have known this. But the church has never actually allowed such things, which correspond to the real truth, to come up.

Now, as I have already told you, there are simply certain things in the life of man where one says, there is an enlightenment. Of course, people don't accept that. But you see, there are such revelations, and I will give you an example that was given to me only yesterday by a member of this group. I could give you hundreds of examples, but I will give you this latest example. Mr. Pfeiffer, you don't mind if I do, do you?

There is a very important chemist, Kekulé, an impeccable scholar, simply a real chemist who has written many books on chemistry. Now there are two important scientific views that come from Kekulé. I don't need to explain these views to you in more detail; that would take us hours, it's not important now. These two

important chemical views relate to the structure of substances, such as benzene, in their smallest parts. And these views, which Kekulé established, play an extraordinarily important role in chemistry. Anyone who knows chemistry knows that today everyone is talking about Kekule's theories.

But what did Kekulé himself experience? Kekulé recounts that he was once in London, where he lived quite a distance out of town – before he had formulated any of his theories – and had to take one bus after another to get to the other end of the city at night. He had an acquaintance there whom he visited in the evening. He always had to take one bus after another because he spent the night there. Once he was driving home after spending a long time talking about chemistry with an acquaintance who was also a chemist. He was driving home and sitting on the top of the bus. He dozed off and began to fall asleep. And as he began to fall asleep on top of the omnibus, he dreamt: There is an atom, there is another, there is a third atom; and there are then small atoms that are held together by the large ones (it is drawn). He dreamt of the substance, the matter, how it is made. He dreamt all this on the top of the omnibus. As soon as he comes home, he writes it down carefully. That was the one theory. You see, it was a dream to him. It was given to him, a completely materialistic theory.

The second is the so-called benzene theory. He dreamt that at another time, though not in London, but when he had dozed off at another place.

Yes, gentlemen, you see, a completely materialistic chemist had to confess that he could not have come up with his ideas and inventions through thinking, but that he was enlightened about these two things through a dream. It was all a real inspiration.

Now I would like to know why people object when it is said that the Jesus who was left behind became something completely different in his thirtieth year. Of course, Kekule did not immediately become a completely different person because the inspiration was only a small one. But the knowledge of the whole world entered into Jesus when he was thirty years old. In those ancient times, this was something that was entirely possible, and similar things are still possible today. So you just have to imagine that the Jesus of Nazareth, who had been left behind, was enlightened in his thirtieth year with all that is called the Christ. It entered into him, just as Kekulé's benzene theory entered into him. As a result, he had become a completely different person. And those who now understood something of the matter said: the Romans have a god on the throne. The god on the throne, they said, came into being through the ordinary powers of the earth. Such gods on the throne do not usually have revelations; at least not usually, do they; they do not have such revelations at the age of thirty.

Now, the Christians said: Our God is not appointed by men, He is appointed by the world powers themselves.

But now they had to say something else. You see, what was said about Jesus in those days was not as vague as what I am telling you now. I have to tell you slowly and gradually, which is why the matter is only vague at first. But it was more specific in the following way. You see, today, in order for individual people to become wise according to the view of our time, we have universities. After being made clever for a long time in the so-called grammar school or in secondary school, one comes to the university. There one is now given the finishing touches of cleverness. But you will not always find that the people who come out of the university have become different people in the university, but rather they have learned something externally.

This was certainly not the case in older times. In older times there was no distinction between churches and theaters and schools, but it was all one, and that was called mysteries. That is where people were educated back then. And the most important thing that people were taught in the mysteries was the so-called knowledge of the sun.

You see, when we were talking about natural science, I always told you what influence the sun has on everything that happens on earth. Plants do not grow merely because they are driven out of the ground below, but because the sun drives them out. The power of the sun is in all of us, as is the power of the earth. And I have drawn your attention to the fact that this solar power is not just a dead force, but a wise, living force. I have given you many examples. You have seen that what happens among animals happens wisely, intelligently, judiciously. Yes, when you look up at the sun, the learned imagine it is a ball of gas. Yes, gentlemen, that is about as clever as if we could all get on a big airplane and fly to the moon, as Jules Verne described. We could sit on the moon and look for our work and I would say to you: There, gentlemen, down there, you see, there is the earth. The Earth is a single body, there is nothing else on it. — You would not believe me, gentlemen, because you came up with me. You would believe that there are people on it after all. People who have souls are on Earth.

But that is exactly what the scholars are doing with the sun today. You sit there on the earth, look up at the sun and say: There is nothing up there but burning gas. — But that is real nonsense. The sun is inhabited, even if not by such people as can be seen with the eyes, but it is inhabited.

And this knowledge of the sun was the main thing taught to students in the ancient mysteries. And that is why these students were called sun disciples. It was said: Up there on the sun, there are the forces, the spring forces, the sun forces, there is that which draws everything out of the earth. And so someone who had learned in ancient times the secrets of the sun was called a sun disciple, and later, when he was fully trained, a sun master. And what Jesus of Nazareth suddenly knew at the age of thirty was this solar wisdom. This solar wisdom had come over him. Now you may have already seen that when plants that are beautifully green and full of energy on the earth are below ground in the cellar, they turn completely whitish and appear paralyzed. This is because the solar power does not enter them. This solar power in the mystical, spiritual sense is drawn into Jesus. And those who understood this said: Now the Christ is drawn into Jesus.

You see, now this remarkable thing happened. The Jews, who mainly lived here in Palestine (please refer to the board), had long since heard from their prophets that something must happen so that the earth can be taught from outer space itself. But you can be quite sure that if someone were to write a “Wilhelm Tell” today, as Schiller wrote it, and it were to be performed in the theater, people would say: That's nonsense, it's something very bad. They would not recognize it. And 'Wilhelm Tell' was first recognized by the few people who knew Schiller; then it spread. It is always the case in our social order, it has always been the case, that the majority of people let themselves be led by the hair. So the Jews also let themselves be led by their hair and, when that happened, and they were no longer led by the mysteries, but when someone appeared who had this solar knowledge, they said: But there is someone who claims that everything he says is true! You know, of course, what is done to people who speak a truth that is not yet known among the people. It was a great truth and wisdom that Jesus of Nazareth, in whom the Christ now lived, had to proclaim. Well, and then they crucified him. And he actually went through death.

And now I come to the question as it was put to me directly. You see, gentlemen, today's enlightened theologians are often even worse than their unenlightened counterparts. The unenlightened theologians say: Well, they laid Christ in the grave, and after three days he rose again with flesh and blood, just as he was. Well, of course, the enlightened people said: We don't believe that because no one comes out of the grave. But, I would like to say, it is at least something to profess. It may be debatable, but it is something to profess.

But what do enlightened theologians say? You see, one of the most enlightened theologians, who is well known and named, is Harnack. What does he say about the resurrection? You see, Harnack says: What happened on the third day in the garden of Gethsemane – that is where the grave was – you can't know. So the enlightened theologian says: What happened there on the third day in the garden of Gethsemane, that cannot be known. But many people have gradually come to believe that Christ was resurrected there. So that is the Easter belief, and we assume that we should hold to this Easter belief.

You see, I once raised this question - it was a long time ago - in the Berlin Giordano Bruno Association. The chairman was an academic who thought he knew a great deal about these matters, and he said: Harnack could not have asserted that, because what would that mean if Harnack asserted that one should not believe what really happened, but only in what people believe about it! That would be just like the Holy Robe of Trier, where people also say: Well, whether the Holy Robe of Trier is really the one that Christ wore, nobody knows, but so and so many believed in it, so we believe in it too! — Thus said the Protestant about the Catholic belief in the Holy Shroud of Trier. Or another example is that of the bones of St. Anthony. When they were examined closely, they were found to be veal bones. So the people who believed in them did not make much of it either, but said that it did not matter whether it was reality or not, but whether people believed it.

But it does not depend on that at all; what matters is what happened! Now the Bible actually tells the story in a wonderful way, only people do not pay attention to how it is told. The Bible does not say that such and such happened, but everywhere it says: such and such people have seen, really seen. That is what is told.

So it is related that the women came out, and what they saw at the grave – take that as sophistry if you want! It is related that the Christ met the disciples at Emmaus, and so on; that the Christ was seen, that is related.

Now, remember that I told you that a person does not consist only of this material body that is laid in the grave, but that a person also consists of the etheric body, the astral body, and the I. I have described this to you in detail. Now the physical body of Jesus of Nazareth has indeed been laid in the grave. I have studied this question a great deal, and it is extraordinarily significant that it is stated in the Gospel itself that an earthquake occurred. There was such an earthquake. It made a split and the body was taken up by the earth, so it was really no longer there. And the disciples did not see this physical body, but the etheric body, the supersensible body. The women and the disciples saw Christ in the etheric body, no longer Jesus of Nazareth, but Christ, that which was now the transformed inner man.

Of course, you have to imagine that what happened there was something extraordinarily magnificent for the disciples. You just have to consider that if there is someone among you with whom you have grown so close as friends, who is snatched from you by crucifixion, or as we would say today, by the gallows, you are intimately connected with him – that must have created a state of mind. This state of mind made the disciples almost clairvoyant for these things. And they really saw Christ again and again in the early days, more often than is mentioned in the Gospels. But it was the supersensible Christ.

And you see, when you read the letters of Paul, you read about the famous event of Damascus that Paul experienced. Near Damascus he came into a kind of sleeping state, and there the Christ appeared to him in the clouds. And pay attention to how Paul tells it. He once said: You can't take away my faith in the Christ, because I, like the other apostles, have seen the Christ.

So Paul is not saying that the other apostles saw Christ in the physical body; otherwise he would have to claim that he too saw Christ in the physical body. He explicitly claims that he saw the Christ in the clouds, thus the supersensible Christ, and by saying that he and the other apostles saw the Christ, he is already indicating that the other apostles, like him, saw the Christ in his supersensible body. And isn't it true that people believe that the unbelieving Thomas had to place his hands in the wounds as an objection to this? That just wants to say: the presence of the Christ, that he was there, this experience was so strong that Thomas himself could have the strong faith to touch him. So everything was related to the supersensible Christ.

The wounds were something that touched the hearts of the disciples, especially the apostles. It would be much less vivid if it were not mentioned that the wounds could be touched. Why the wounds in particular? Why not lay his hands on the face or something like that? He would have sensed that something was there. He laid his finger on the wounds because the wounds made a special impression, and what the disciple really became aware of in the Christ actually depended on the higher vision.

So that one can say: For forty days in a row, the disciples were clear about one thing: the Christ is still there.

And from this the Christian teaching arose – which is the original Christian teaching, and which ties in with what I told you last Monday. The Christian teaching arose from this: When Christ is buried, there is only the body in the grave, which of course disappears; Christ showed us the immortal in Himself; He walked around in His immortality for forty days. We have seen him. And he appeared to Paul even much later. So he is always there.

And so we can say today: He is always there. Only the disciples, because this power of vision has disappeared in them, have not seen him after forty days. That's when they said, “Now he has left us: Ascension.” This is an event that naturally filled the disciples with great sadness. They said: Even though he died, even though his enemies crucified him, he was still with us for forty days. Now he is no longer with us. Now he has returned to the vastness of the world.

And then they became truly sad. Not in an ordinary sadness, but in a very deep sadness. And the ten days that are now being talked about, these ten days were for the disciples and apostles something where they went very deeply into their hearts, where they reflected with inner strength on everything the Christ had ever said to them. These ten days were enough for them to say to themselves afterward: Yes, we can know all of this ourselves; this wisdom – they said to themselves, impressed by the strong impression – this wisdom itself resides in us. And now, after ten days, they felt the strength to teach this wisdom as well. The fiery tongues – that is the image of it – came upon their heads. That is Pentecost, the Pentecostal idea, the fiery tongues. Through their great sorrow, when they had lost sight of everything except the Christ, they had reflected so deeply that they were able to teach themselves.

And it is beautifully told that they now began to “speak in all languages”. But here we must realize something about the way people spoke in those ancient times. Of course we must not suppose that it is claimed that the apostles began to speak Chinese or Japanese or even German, but rather that it is meant that, through the way they spoke in those ancient times, they had now become tolerant through all that they had thought in the ten days between Ascension Day and Pentecost. Now, for them, there was no longer any difference between religions, but they proclaimed one religion for all people. That is what is meant by being able to speak in all languages; they proclaimed one religion for all people.

And that is the most beautiful thought of Pentecost; one religion for all people. You see, the thing that has done the most harm to people is always fanaticism in religion, the exclusiveness in religion, that you have Christianity and Buddhism and Judaism and all sorts of things. Why is it that you have so many religions? That you have so many religions comes from the fact that these religions are earth religions, real earth religions.

What do I mean by that when I say: earth religions? Now, you see, there is a time when we go back, let's say – it's 1923 today – to the time when I told you that Christ Jesus lived in Palestine, so at the turn of the age. Now we go further back, let's say, to the year 3500 before Christ Jesus, so back to ancient times, there are people down there in Egypt who also spoke of their God about 3000 or 3500 years before Christ, only in old words. They called him Ra, for example. They spoke of their god, but they said: the god is in the city of Thebes, for example, and in the city of Thebes there was a kind of building with a special artistic, tomb-like structure. The god lived in there. That was the oldest form of worship, that he was in a certain place.

Yes, gentlemen, if someone lived where we live today, he probably did not say: the god is in Thebes; because that was something that not only could not be reached in ancient times, but of which nothing was known at all. They knew nothing of Thebes. So those who were down here, in Egypt, where the Nile flows, said: the god who lives in Thebes. And those who were here, in our area, they also had such local deities. For example, there was a local deity in what is now Alsace, or in Münster. So people worshiped God in a particular place. Yes, that is the reason why there are different religions: the Theban religion, the religion of Münster, the religion of Alsace. There the religions split.

And later, when people wandered more on earth, they could no longer accept any place for God, because then they would have contradicted themselves. They had migrated, and there they no longer accepted the place as God, but the man who led them. And so, gradually, the dignity of God passed to the emperor and the princes. For the people, the prince was emperor. Many princes arose.

You see, in Rome there was still something of this religion, in that the Romans still worshiped their emperor as a god.

But what was Christianity? Christianity said nothing of the sort. What is to be worshipped is not bound to a place on earth, not to a person on earth, but to the power of the sun, the sun's vitality, which the Christ has taken up in himself. And the sun is precisely universal. For no one in Europe can say that when the sun shines on his head it is a different sun from that of the Egyptians, the Chinese or the Australians. Those who truly recognize that the power of Christ comes from the sun must recognize the universal religion for all people.

It was the universal religion for all people, even if people did not always understand it. And it dawned on the disciples that the religion of the sun is there. This is expressed by the fact that they were able to speak in all languages. They were able to bring a religion of reconciliation and tolerance for all people. That is the idea of Pentecost. But as you know, the idea of Pentecost has not yet been fulfilled today. And it must be fulfilled. It must still become quite clear that what the Christ brought to Earth does not depend on a doctrine at all, but on a fact.

When today European missionaries come to an Indian or a Chinese, they demand of them that they believe in what is said about the Christ in Rome. The Indians or Chinese cannot bring themselves to do that, because it has been developed from European conditions. You cannot get people to do that. But if it were said as I have told you today, it could be understood all over the world. Because what applies to all people is the idea of Pentecost.

I have now tried to explain to you the idea of Ascension Day and the idea of Pentecost, which is what the Lord, who recorded the question, wanted to know. I also find it very fitting because today is the day before Ascension Day and in ten days the Pentecost follows. I was very happy to be able to tell you this.

Now I have to go to Norway. I will let you know when the next lecture will be. Goodbye.

Yesterday we spoke of the relation of the spiritual world to the physical world, as expressed by the actual facts which, in a sense work from one world into the other, in so far as the relation between them means something to life in the physical world, in so far as the filling of the soul with feelings and emotions gained through spiritual knowledge is essential and of significance for human life. Something of a general nature must now be added. Here in the physical world we acquire our ideas through our sense perceptions, through the feelings and emotions experienced when events of physical life touch us. Our conscious life in the physical world arises from all these things, and when we observe that life in the physical world, it seems to the vision of the spiritual investigator that in the main, the more this consciousness serves the physical plane the less are its chances of spiritual experiences in the spiritual world ever surrounding us. We may say: the more a man limits himself to his life of ideas and feelings, allowing these to be aroused by the physical plane alone, the less inner strength and power he possesses for gaining a real relationship with the spiritual world. Of course at first a person does not notice that reliance on merely physical ideas is a hindrance to the gaining of a relationship with the spiritual world; but he is compelled to notice it when he has passed through the gates of death; for if during earth-life a man has gained no conceptions beyond the excitements and requirements of the physical plane, his soul is too weak to adapt itself to the experiences of the spiritual world. This can easily be seen when we remember that all that excites us on the physical plane really storms in upon us and so approaches us that we allow ourselves to be captivated by it. Because we allow ourselves to be thus captivated, because we more or less yield ourselves to its influence, we develop too little power in our souls for the spiritual world to mean more to us than a weak dreamy world in which we can neither stir nor move. In order to be able to move freely in that world, something else is needed: viz., that the soul should be inwardly alive, that it should have evolved within itself, by its own efforts, forces to which it had not been incited externally and in which it does not merely remain passive. Out of the depths of our souls such conceptions, such feelings must arise without any incitement from the external world,—however beautiful we may consider that world to be. I may say: Conceptions and feelings arising freely in the soul can alone make it strong enough to establish its own relationship with the spiritual world—a relationship which it needs.

In order that you may properly understand this, I should like to refer to something which is correct though a seeming paradox. Think of a person yielding entirely to the allurements of the physical plane. He thinks and feels only that which is aroused by the physical plane. Such a person is weak in the spiritual world; when he enters the spiritual world after death he can through his own powers only look upon the richness of spiritual life around him, he cannot bring the beings near to him, though he greatly needs them. Spiritual intercourse with them eludes him. Not that the spiritual world is absent, but he cannot find the clues which would bring him into direct relationship with it. Speaking paradoxically, a person who only fantastically arouses ideas and feelings in his soul which, though they are not aroused from outside, yet do not rise above the sense world—this person, who thinks out ideas in a fanciful way thereby produces forces in his soul, which give a free ascending development, and he in a certain sense, finds life in the spiritual world easier than one who will not think at all about spiritual things. It is very significant that we have to grant that visionaries who form conceptions that have nothing to do with outer sense realities, and are only fanciful; nevertheless stand firmer in the spiritual world than those who will not think about it at all. Naturally such fantastic ideas, though they help a man to stand firmly in the spiritual world, only lead him to strange spiritual conditions and relations such as a man would experience in the physical world if his senses were not functioning properly. All the grotesque, lower beings, useless for spiritual life, would come to the person who formed such fantastic concepts; while all that is progressive and helpful in spirit-life would appear before his soul in distorted shape, if it had only been prepared for spirit life by fantastic conceptions. In olden times, before the Mystery of Golgotha took its place in human evolution, conditions were such that human beings could only have conceptions aroused in them from the physical plane; even those ideas which appeared as clairvoyant conceptions were aroused in the physical body. This is the curious part of humanity's ancient clairvoyance; this clairvoyance, these symbolic plastic ideas, although wholly relating to the spiritual world, were aroused through the influences of the physical plane. So that if people had only devoted themselves to the kind of conceptions which reached the level of ancient clairvoyance, they would be in the position of human beings, who look into the spiritual world by means of fantastic conceptions. In order that humanity might have a sound healthy insight into the spiritual world and develop the right relations with it, the various founders of religions appeared in antiquity, Laotze, Zarathustra, Krishna, Buddha, etc. these were very great benefactors of humanity. They appeared to their age and to their peoples, speaking to them of these secrets of the spiritual worlds, and so speaking of these secrets that the manner of their speaking was inspired by immediate impulses which came to them as Initiates and founders of religion out of the spiritual world itself. Through their mighty authority they influenced the people to whom they had a spiritual mission. Thus the people did not receive into their souls merely what came to them and stirred them on the physical plane, but also what was sent as a message from the spiritual worlds. These ancient peoples had the capacity of sensing and feeling when such a founder of religion appeared to them—or when one of his successors and disciples appeared; they perceived the breath of spiritual life which streamed through the soul of such a founder, flowing down from spiritual heights into the evolution of the people and the epoch. Thus to the people of antiquity were given thoughts and feelings which were put into their souls by the founders of religion, but which had to be re-awakened by each human being himself (because each was under the influence of the teacher's authority), each had to bring them to active life in his own soul. In this way arose healthy conditions and relationships for human beings in the spiritual worlds, and also the possibility of knowing where they were after they had passed through the gates of death; of possessing the forces which cannot be found in the external physical world, but must be awakened in the soul of the individual himself; of possessing those forces which enable a man to live in the spiritual world, just as by his physical forces he is able to live in the physical world. Since the Mystery of Golgotha many changes have taken place for humanity in this respect. This is precisely the significance of the Mystery of Golgotha; it closes the old epoch of human evolution and begins the new. We can say the old evolution had to be built on authority, as we have just described; on the authority of the religion-founders. But because these souls (our own souls) have in earlier incarnations been through the school of authority, they have become responsible or have come of age let us say; so that now, in the incarnations which have run their course since the Mystery of Golgotha, those impulses which formerly had to be received on authority are now received inwardly. Not only are conceptions now formed inwardly but also our impulses come from within. This is what St. Paul's words mean: ‘Not I, but Christ in me’; that is the meaning of the Mystery of Golgotha. The Christ-Impulse has flowed into the spiritual substance of the earth, and lives in each soul. Souls must learn to understand this Christ-Impulse, which is to be found in the human soul. Humanity has come ‘of age.’ Impulses which formerly had to come from without, must now spring up within. For this reason Christ came to earth. Greater and greater must our understanding of this Christ become. What we gather from our anthroposophical knowledge, what we try to understand about the evolution of the world and of humanity, about the higher worlds and the Hierarchies in those worlds, really brings us at the last to understand more and more the Christ-Impulse which is within us, but which may also remain hidden within us, as do many other things which we do not attempt to understand or to experience. In a certain respect Spiritual Science is a means of attaining what must be reached—of really finding in our souls that which is the Light of Life, the Inner Warmth of life; that Light and Warmth which will lead humanity to its spiritual home, and which is revealed in the soul. In future evolution, human souls will gradually realize that it is simply an abstract idea to speak of ‘the God within,’ if the soul is too easy-going to concern itself with the understanding of the teachings of Spiritual Science. How do we to-day regard the spiritual world in its reality? All that has been written about Spiritual Science, about Saturn, Sun, and Moon, the evolutionary epochs of earth, about the heavenly Hierarchies and all that the spiritual investigator knows and says about the spiritual world, all this he ultimately realizes is a gift to him through the Christ-Impulse which has entered earth evolution. He realizes this Christ-Impulse in such a way that he sees the truth of Christ's words, ‘I am with you always, even to the end of the earth-period.’ Not only at the beginning of our epoch did Christ say this; if we noisy open our souls to Him He is saying it now, here, and in our Spiritual Science, which we must try to spread all over the world. Therefore it is so very necessary that present-day souls should understand that Spiritual Science is the suitable way and the right path into the spiritual worlds for our time. Humanity having come ‘of age’ must consciously develop thoughts and feelings, must seek step by step, of its own powers and not by external authority, to enter the spiritual worlds. Christ has come into the world that humanity may be able to do this. Even though many assert to-day that Spiritual Science must be believed because it is taught by the spiritual investigator—this is not true. If anyone thinks he must believe what Spiritual Science says, without understanding it by the efforts of his own soul-faculties, these only shows that he has not laid aside the prejudices of his materialistic thinking. Anyone who, with a truly open mind, approaches the most daring teachings of Anthroposophy can understand and grasp them. Souls have not passed through their former incarnations in vain; they can find within their souls the inward spiritual language wherewith to understand what the spiritual investigators say. Of course if these souls allow their minds to become clouded, as they are to-day, not by a true Natural Science but by a mistaken outlook on nature, if they allow mist upon mist to accumulate before their spiritual eyes and then say: ‘We do not understand Anthroposophy, we must only believe its statements,’ this does not mean that Anthroposophy cannot really be understood, for it happens that in such a case people create their own hindrances to it. We live in an age when most people never notice how many hindrances there are and how these hindrances can block their path; but we also are living in a century which unconsciously, from its as yet chaotic soul-force, rises in revolt against these hindrances, when longings are arising in the souls of men for an understanding of the spiritual worlds.

Truly of tremendous importance is the work accomplished by Natural Science during the last few centuries, and our friends know how often I emphasize the great significance of the triumphs of Natural Science, and how I compare the present and future work of Anthroposophy with what Natural Science has discovered, especially during the nineteenth century; but we must bear in mind that this Natural Science has become much more dogmatic than the old religions. To-day, people—and mostly those who take up Natural Science as amateurs—stick to dogmas more rigidly and seriously than was the case with the old religious dogmas. Truly the Copernican views represented a great swing of the pendulum; they had to come, they were a step towards the truth, as I have often said; but, they too are in many respects one-sided and must be completed by a spiritual conception of the Universe. If they are held as dogmatically as they are being expressed if it is said that they are absolutely true, they will then force concepts into men's souls which will prevent them from understanding and grasping Spiritual Science. We can even now see the effects of these dogmatic assertions. In our present age of compulsory education children are taught from their earliest years to imagine the sun with the earth revolving around it, also the planets, just as one forms an imagination, if one has in front of one a model. But no one has any right to picture it thus, as if these things were absolute certainties; as though one were able to place a chair in Cosmic space, set oneself down, and from it watch the movements of Sun, earth, and planets as one looks at a model which one sets up in the schoolroom. In these children's souls a consciousness is awakened that the facts really are such. People are amazed when we speak of these matters. Other things are also experienced today, which are false when looked at in another light. During the last few days an apparently very aspiring man sent me a pamphlet. Nothing shall be said here as to whether its contents were right or wrong, but this pamphlet is one proof among many others, of the way in which the human soul revolts against the dogmatism of the Natural Science of the last century; for this writer tries to prove mathematically that the earth is flat, not round. Of course this assertion seems very absurd in our age, and you will naturally say: ‘But a man can easily sail right round the world, therefore the man who says the earth is flat and not round must be a fool.’ The man who wrote the pamphlet knew this however. We need not agree with him, but he knew this and many another valid objections, I assure you. By all this I am only trying to show that in our day souls are already beginning to rise in revolt against all the dogmatic Natural Science stuff which has been piled up in their souls from earliest childhood and which hinders them from exercising the free, judgment which is necessary for the recognition of anthroposophical truths. When humanity has set itself free from dogma, then—yes then, the time will come when we can speak of spiritual scientific knowledge and it will be said; I see that it could not be otherwise. You see, much that is paradoxical must be said now in speaking of the relation of Spiritual Science to our age. Spiritual Science, however, has gradually to flow into human souls, so that they may become ever greater and greater factors in the spiritual civilization of humanity as it progresses into the future. Anthroposophy itself will be able to strengthen them, so that these souls will be enabled to find their links with the spiritual world. Spiritual Science will be welcomed by human beings, will be gradually received by the youngest and they will know: ‘Around me are not only mountains, rivers, clouds, stars, sun, moon, planets, animals and minerals, but also spiritual beings, beings of the higher Hierarchies, and spiritual events, even -as we have around us physical events and processes. I have relationship with both spiritual and physical processes.’

Let me picture a few things which will gradually be more understood by human souls when Spiritual Science becomes a living factor in the soul of man.

In speaking of these things we must start with concrete facts of spiritual research, for they best show man's relation to the spiritual world.

I know a man who, in his twenty-third or twenty-fourth year, had a kind of vision. He wrote about this vision in a clumsy way, we may even say stupidly. The vision was this: He placed into a sort of scene, very awkwardly, the more important spirits of the German intellectual period of the eighteenth and nineteenth centuries; he did not know why he arranged it so-everything that Goethe, Lessing, Schiller, Herder were doing—but they were doing it after they had already passed to the world to which a human enters after death. Thus he had a vision of these great men living in the spiritual world he saw in his vision what they were now doing. As Spiritual Scientists we must ask: ‘What does such a vision signify? What does it show us?’ It shows the soul as having been greatly permeated by certain influences from the spiritual world, they press into it and become as it were a great dream, which expresses itself in such a way that the soul sees in vision, though indistinctly, its own inner feelings and impressions. Influences work into the soul from the spiritual world. How do they work? What is the actual relationship of the human soul to the beings of the spiritual world, for even the dead are beings in the spiritual world during the period between death and a new birth? What is this relationship? Well, we see an object in the physical world if we look at it—that is the right expression to use; I see the rose, I see the table. It is, however, not right to speak in the same way when referring to spiritual beings. It is not correct. The expression is not quite accurate if we say: I see a being belonging to the ranks of the Angels or Archangels. The expression is not correct; it must be put in a different way. As soon as a human being enters the spiritual world and there has feelings and experiences, instead of his seeing the beings there, they look at him; he is aware of them. He feels the quiet soothing influence of their spiritual senses and forces, which illuminate and resound in his own soul. And we must actually say of the spiritual world, ‘It is not I who see or perceive, but I know that I am seen, that I am perceived.’ Can you feel the change of experience indicated here? When, instead of using the words as in the physical world: ‘I perceive something,’ the other words receive a meaning: ‘Placed as I am in the spiritual world, I am perceived from all sides, that is now my life.’ The ‘Ego’ knows of this ‘being perceived,’ of this ‘being carried away by the experiences which other beings have with me.’ When this change takes place, you have an inkling of what a different relation the soul has to its environment when it rises from the physical into the spiritual world. It will then dawn upon you that a soul's experience is actually different when it passes from the physical to the spiritual world. A part of the task given to the dead is, to turn their glances earthwards, towards those still living; that they may, with their spiritual forces observe them; that those still living on earth may be perceived by the souls of the dead. Humanity will learn through Spiritual Science the meaning of the words: ‘Those who have passed through the gates of death see me; they send their forces down to me.’ Human beings will thus learn to speak of the dead as alive, as spiritually living. The one who had the vision described, realized this relation, though very dimly—for truly Lessing, Goethe, Schiller, Herder are not inactive after death; in the spiritual they occupy themselves with those who are still on earth; they watch them, perceive them, stimulate them, according to the measure of the forces they receive from the higher Hierarchies. Thus the man who had this vision felt, without being conscious of the feeling, that he was watched by the spirits who had been sent to aid the evolution of humanity. This may not have been clear, but it expressed itself in the vision which he then put into awkward words, saying that Lessing ‘like a marshal in the spirit world went first,’ followed by Goethe, Schiller and Herder, leading and guiding their successors living on earth.

When such a vision, arising chaotically and as if in a dream, presents itself clearly to the soul, it may mean something for the dreamer; it may mean for instance that his consciousness is directly stirred from the spiritual world so that he can rise to the thought: ‘What I say and do, I will so say and do that I can endure the dead looking down upon me.’ It may also happen that a person living on earth, who is inwardly aroused by a similar vision, feels some task to lie before him, whether small or great, and his power, courage, and energy will be strengthened, his conscience will become easier when he has come to the right conclusion and imagines: ‘The dead are helping me, by watching me.’

Thus can the dead help the living? Through anthroposophy, we learn to feel the responsibility of our actions towards the dead and we may also have the happy feeling: ‘While I am doing this or that, my dead friend with his active power is watching me, and his force is added to mine.’ Not that he gives us the strength—which we must develop ourselves; he does not give us our faculties, those we must already possess; but he is a real help as if he were standing just behind us. He really does stand there. I shall give you a concrete example: for after we have for so long carried on together this anthroposophical work, we may bring forward such examples; perhaps they may sound personal, but they are meant quite impersonally, they set forth only facts and may on that account be mentioned as examples.

In Munich we tried for many years to perform the Mystery Plays, and so arrange the scenes that spiritual force might stream through them into this side of our movement. I am conscious that at any rate the really essential things which were done, those which really mattered, were in complete accord with the spiritual world. Over and over again I went to my work in those days, when the plays were being prepared for the stage, with a definite consciousness. At the commencement of our anthroposophical activity, when we were quite a small society, there was a person among us who was very enthusiastic about Spiritual Science; a person who besides working with quiet enthusiasm in all that could be done in the beginning as regards anthroposophy, introduced into its whole management a wonderfully beautiful and artistic understanding and interest. She was a person who united great kindliness of personal action with great seriousness in her spiritual views. She was soon taken from us, from the physical plane. Not only does she remain what is usually called ‘never to be forgotten’ by us, but she became what a human individual can become, who, by dint of circumstances, is able only in the spiritual world to build up what in physical life has been so beautifully prepared and begun here with many latent powers that she is able to develop in the spiritual world. Many years can be thus spent and many years passed in this case, until the possibility was unfolded, as it were out of a sort of chrysalis condition, for this person to link herself with what was germinating here in the physical world. As if through destiny, it happened that she entered upon a free spiritual life in the spiritual world, a life which had acquired this wonderful power of working, just when we had to undertake our staging, when Karma had led us to that point. Of course we had to bring our own powers and spiritual faculties to the work, but, just as no matter how strong the spiritual powers at our disposal, we must bring our physical abilities to bear when we have physical tasks to accomplish, so must certain forces intervene from the spiritual world, when we have spiritual work to do. Spiritual help, spiritual support must come to us; it comes also to those who cannot see into spiritual worlds, although they are unconscious of it, for we are always being influenced and helped by the spiritual world. In the case of which I speak, it is a fact that I always had the consciousness that the individual to whom I refer was watching over and helping us. We felt this watching as a strengthening force; as a kindling of warmth in our souls, enabling us to carry out our task.

Thus must we describe the way in which the spiritual worlds and the beings living in them—among whom are our dead—work with us in the physical world, and how true is the saying: ‘We are perceived by those in the spiritual world who have developed connections with us.’

There will come a time when human life will be enriched through such events as we have indicated when we shall not merely possess memory pictures in our minds of our dead friends, but shall feel them as real helpers in our undertakings. The souls of our dead will then live on in our consciousness, the consciousness of the human being on earth; although it may seem that the relationship is cut off by death. We can quite understand that this is now only possible for the few, and can understand why. It is because spiritual scientific development is only at its beginning; it has not yet produced in souls the capacities and powers that can act freely.

The road to such conceptions as I have mentioned may be the following: it certainly will be so for many souls in the future. We may think of the dead, while at our daily work here on earth. We may awaken in our souls all the love we had for them, and one day the moment will certainly come, it need not be in a vision—truly it need not be in a vision—when an impression comes to us: ‘Yes the one who died is helping me, as if he were working through my hands and fingers, as if he kindled my ardor for the work. I feel his force within me.’ This clear feeling that spiritual influences work down from spiritual worlds is a fruit, a real living fruit, which comes to souls through Spiritual Science.

Now let us think of the great enrichment that will come to human lives when they are not only aware of what is revealed to their senses, but also have the consciousness impressed upon them (not necessarily in vision) in all their physical work and undertakings: ‘While you are busy and at work, this or that dear one who had been your helper or your protector in life, shields you, helps you still, through powers he did not possess in his physical life, but for which he could only prepare here to be able to exercise them in the spirit world.’ Truly, even as our physical health is refreshed when we inhale the fresh morning air, so will human souls feel refreshed for their spiritual life by breathing in the protecting help they will then be able to perceive and feel coming to them, or even from the gaze directed towards them by the beings in the spiritual worlds. We are looking into a future of humanity which is to be prepared by the culture of Spiritual Science, and which will be much richer than the present life of man. Man will, however, need this enrichment from the spiritual world—for have we not said the old dreamy clairvoyance of antiquity was stimulated in the physical body—but the physical body has changed. It is now only suited for giving to human beings their physical thoughts, thoughts aroused on the physical plane. We must acquire thoughts about the spiritual world through Spiritual Science. Ever less will be the knowledge of spiritual worlds which can be gained by man from the physical plane, the physical body will become more powerless; and as all that is physical originates in the spiritual, and the longing of the soul for a real connection with the spiritual world will become greater and greater.

In olden times something was given to man by his physical nature which flashed into his soul as it were from the workings of his physical body, so that he became clairvoyant. Now we may say: the time has come when human beings will gradually know more of spiritual things, and these must be ever more and more brought down from the spiritual worlds, but the transition must not pass unnoticed. We must gain knowledge of the path which leads into the spiritual world through Anthroposophy. We must not evade the difficulties and inconveniences which a soul may feel when it seeks step by step for knowledge of what happens in the spiritual worlds. It is perhaps very uncomfortable to strain our intellect, our powers of reason, our sense of truth, sufficiently; but we must face this inconvenience. The anthroposophical movement, to which we belong, exists for this. Anthroposophy must gradually cause us to see: By their repeated earth-lives human souls are moving forward, they are being changed; and we are living in the age when human beings must go into the spiritual worlds with understanding. It would not be right if in our Society in particular there were not a growing understanding for the fact, that a man who, without having experienced Spiritual Science, still has the old clairvoyant powers arising out of his body, cannot stand higher than one who with intellectual ideas and understanding learns of what can be communicated about spiritual worlds. Human beings are so easily deceived, led away by their sense of ease not to try to exert their soul's activity, not to strain their powers of perception and observation. Naturally these must be exerted if we wish to live in the spirit of Anthroposophy, but humanity is tempted not to make these efforts. Therefore people are gradually forced to value more highly the mental and psychic forces arising as if out of the body, stimulated by the hidden bodily forces. Indeed we may actually hear people say: ‘What you are trying to make comprehensible about the spiritual worlds is not what we are really seeking, we are not impressed by it; we want to experience the incomprehensible.’ People are much more inclined to accept what cannot be understood than to exert themselves to seek what can be grasped spiritually. This then leads to the fact that there exists what we may call a complete misunderstanding of the true spiritual task of the present; if any one comes forward possessing natural psychic powers without anthroposophical training, people say he is very wonderful, and they put a special halo round his head. Because, they say, we do not know whence his powers come, because he has not been trained through Spiritual Science, and has not made efforts, therefore his powers are so very valuable; another world makes itself evident in our world through him. Truly our Movement would not reach its goal if it did not soon overcome this prejudice. We can often hear it said: This or that man must be the reincarnation of a great individual; he must have been so and so, because he possesses these forces, these chaotic psychic forces, without having worked for them in the present life by means of a really active struggling soul-life. Rather we ought to feel sure that the man who reveals such psychic forces within himself, is a backward soul; one who has remained behind at an earlier stage of evolution, and who must be raised and nurtured in the present age through Spiritual Science. Those who have had the most important incarnations in earlier times, appear to-day more like one of whom we shall be speaking tomorrow, the anniversary of Christian Morgenstern's death, as having powers which, unfortunately, are less valued perhaps by many than is a kind of chaotic psychism, but which are fruits of much higher spiritual forces, even though to-day they are represented as of little value, because they are not understood.

In these two lectures I have attempted partly from concrete facts to put before you a picture of the interpenetration of the spiritual world into the physical, and the working of the physical world into the spiritual. I have tried to show you how unjustifiable it is for people to say that it is useless to trouble about the spiritual world while living on the physical plane. I have tried to show how the very reason why our physical life cannot be understood is that we are not conscious of the concrete inter-working of the spiritual world into our physical world. Not that we receive our knowledge from the spiritual world alone—that is not the point; this knowledge has to be there, we must make it our own because it is truth revealed to us from spiritual worlds and is the key to the understanding and experiencing of the world. This knowledge must, however, lead us to an inner mood, an inner feeling, a kind of ‘knowing oneself to be within the spiritual world.’ Then through the new Spiritual Science there comes into our souls what such an important spirit as Fichte said, and which I have mentioned in a public lecture and shall repeat here. There comes into our souls that at which Fichte could do no more than hint. I know that I speak in the same sense as he did when I add a few words to his, for the understanding of which he still works, from out the spiritual worlds. Thus said the great philosopher Johann Gottlieb Fichte, during his earth life:

The super-earthly will not come to me only when I have lost my connection with earth life. Even now I live in the supersensible world, in it I live a truer life than I do in the sense-world, it is my only firm standpoint; and in that I possess the supersensible world, I possess that for the sake of which alone I would like to continue my life on earth.

‘What you call heaven,’ says Fichte ‘does not only lie on the other side of the grave. It is everywhere around us in Nature, and springs up in every loving heart.’ ‘Now,’ we understand Fichte to mean, as he speaks to us from the spiritual world.

Anthroposophy, as it blossoms in this age and is to become a germ within humanity, shall be the light which strengthens the feelings and emotions for the spiritual life which springs forth in every loving heart. The loving heart will increasingly beget longings for the spiritual world, and Anthroposophy will more and more have to demand this light from the spiritual world for its own possession.

In saying this we are certainly speaking in agreement with those who have died before us, who longed for the spiritual world. While lifting ourselves up into this world, we are truly in harmony with the Cosmic Wisdom which governs human evolution, in so far as we can understand and recognize it with our human powers.

I would like to say that modern natural science has actually only brought to light the full significance of what we call our sensory knowledge. And anyone who wants to speak — as is to be done this evening — of supersensible knowledge must, above all, be completely clear about the nature of sensory knowledge, without any dilettantism. By systematically applying the methods of observation, by developing the way experiments are conducted, and by mathematically and otherwise rationally treating observations and experiments, modern natural science has gradually raised itself to the ideal of arriving at something through the contemplation of the sensory world that something that approximates more and more to an objective reality, an objective reality into which nothing may be mixed from the subjective, personal arbitrariness of man, nothing from any phantasms or illusions. In this respect, supersensible knowledge must also emulate natural science.

If we use the human mind merely – and as mathematicians we do this particularly – to order and systematize the phenomena of the senses and thereby to divine their laws, then we gradually come to realize that the senses and their explanations are basically the great educators of the human mind, that mind which is nevertheless dependent in a certain respect on the inner organic constitution of the human being. We know how dependent we are — and modern science, physiology and pathology, can still substantiate this — in our judgments and in forming our ideas of what our physical and mental constitution is. But by devoting ourselves to sense perception in a scientific way, we are constantly compelled to rectify in an objective sense that which wants to leave us as illusions, as phantasms. This – I say this again – must absolutely be emulated by supersensible knowledge.

However, the modern scientific method comes up against a certain limit in its efforts to understand the external world, and important naturalists have clearly spoken about these “limits of natural knowledge” based on the nature of scientific knowledge. We cannot get beyond the order of sense phenomena. At the moment we want to go further, to go beyond the sensory tapestry that spreads around us through intellectual speculation, we must either state the limits of knowledge of nature, or we must, as it were, let go of the intellect and extend the concepts, speculate, build hypotheses into the void, into the indefinite. And there have been enough of these hypotheses. Many a person has cautiously tried to venture beyond the realm of sense perception with concepts and ideas. But in the end, all such efforts leave the person unsatisfied, for he can never give himself an explanation as to what justification there can be for extending the ideas gained from the sense world into the realm beyond the senses.

And so all philosophies and speculations that want to go beyond the sensory world are completely unsatisfactory for the serious thinker, especially for the thinker accustomed to scientific concepts, and we see the consequences of this in the various world view endeavors of the present. The human heart and soul cannot remain with what the external senses can tell it. The human soul knows that the merely temporary fate, which is bound to this sensory world from it, cannot affect its ultimate nature, and so deeper natures, more serious souls, often take refuge in all kinds of mystical endeavors.

These mystical endeavors are directed towards turning one's attention away from the external sense world, and also more or less away from the intellectualistic penetration of this sense world, and instead to look into the inner being of the human being. Just as it is impossible to arrive at a truly satisfactory understanding of the nature of the human soul through external natural science or through speculation based on it, so it is equally impossible to arrive at a satisfactory knowledge of the human soul through ordinary “mystical immersion”. For what does it profit us, no matter how much we develop this mystical absorption? What comes to the surface of our consciousness from the depths of the human soul? Some people may believe that they can exclude all subjective arbitrariness by quietly and meditatively devoting themselves to what an objective inner upwelling from the soul can tell us about our own human nature.

But anyone who can truly dissect the human soul, who can examine how, in this human soul life, there is nothing but the external impressions that we have taken into our soul from the external world since our birth, who can examine how, in this human soul life, there is nothing but the external impressions that we have taken into our soul from the external world since our birth, and who can examine how, in this human soul life, there is nothing but the external impressions that we have taken into our soul from the external world since our birth, will ultimately always discover that the mystic, who often believes he has found his divine origin, something eternal, in his own soul, is ultimately dealing with nothing other than reminiscences of experiences to which the human being was exposed, especially in those times of childhood when one is not yet fully aware of the relationship between the human being and the outside world. And if, in addition, one is able, through a sound knowledge of the human soul, to see how the inner state of mind, what one might call a certain inner pleasure, or also all kinds of inner fears, can cloud one's judgment of the mystical content and make it appear as something quite different from what it is, then one becomes particularly cautious in this area. An everyday experience over many years can metamorphose in the soul so that a trivial experience can emerge from the soul decades later as something connected with the ground of the world. He who knows how not only the soul-condition, which is after all more easily observed, affects man's general feeling, but even the human organism, he alone can see clearly in this field, and he will come to reject much mystical striving, which is taken seriously from this or that side. Whoever can analyze the human soul will see the reasons for some doubtfulness, for some skepticism, which appear as a world view, but in a disturbed digestion, and will have to look for the reasons for some mystical ecstasy in organic excitement, sometimes of a very questionable nature.

In short, anyone seeking serious anthroposophical spiritual science must avoid the two pitfalls: the limited natural science on the one hand and the mysticism that lives so richly in illusions on the other. He must seek a sure method, one that is modeled on the certainty of natural science, imbued with the same attitude with which one lives as a scientist when experimenting in the laboratory or studying physiology or pathology at the dissecting table. Not only must anthroposophy arrive at different results from those of recognized science, but it must also develop its own method.

Now you will understand that in this short lecture one evening, I can only give you guidelines, just a few suggestions, regarding the results of this anthroposophical spiritual science, as well as its method and evidence. I will be able to show how the evidence is found. But what I am thinking of giving a brief outline of here is already the subject of a great deal of literature, and so in the context of a lecture I can only make suggestions, not present anything conclusive.

Anthroposophically oriented spiritual science must go beyond the ordinary scientific method! Why is science limited? Why does mysticism not lead to the real core of human nature? Because both natural science and mysticism are limited to those cognitive abilities that a person develops in normal life, whether through natural growth, organic development, or the education that is common today. Thus we only develop the scientific method. Anthroposophy must now draw attention to the fact that the human being can become aware of other abilities that lie deeper in his soul, that lie dormant in this soul for ordinary life and for ordinary science, and that he can also consciously apply such abilities to genuine scientific knowledge. In order to develop these abilities, however, we should not resort to some kind of mystic darkness, but we should start from what is available in ordinary science and in ordinary human life.

Here we have what mysticism presents to us with so many illusions: the human capacity for memory at the one limit of our ordinary pole. This capacity for memory is, of course, entirely dependent on the organic constitution of the human being. Yet it is this capacity for memory that gives us, as human beings, our coherent consciousness, our coherent self. One need only think of the terrible mental state of those people in whom the continuous memory into childhood is clouded. There are conditions in which long periods of time are missing from the memory. Such people have, so to speak, pushed a part of their own soul life out of themselves. They no longer feel and experience their whole being. They show us how important coherent memory is for a healthy soul life. What is the nature of this memory? It consists in our being able to conjure up images in our consciousness of experiences we have had in our ordinary life between birth and the present moment. We carry images within us that we can conjure up before our soul in our ordinary life, more or less faithfully. The anthroposophical method initially ties in with this soul ability and, by transforming this ability to remember, trains so-called imaginative knowledge. This is not a sum of imaginations, of illusions, but something that can be gained through strict inner self-education alone and that corresponds to an objectivity, albeit a spiritual objectivity, just as the memory corresponds to an objectivity, not to mere fantasy. I will briefly indicate the principle of how to arrive at this first step of supersensible knowledge, at imaginative knowledge.

The point is to allow representations to be present in one's consciousness in a manner similar to that which otherwise obtains in memory. However, since we are not dealing with training but with a transformation of the ability to remember, these must not be images that one simply retrieves from the treasure trove of one's memories. Such images are, after all, modified by the emotional life and even by the organic constitution of the person, and a person can never know what is being conjured up when he simply allows memories to be present in his consciousness.

In order to bring about what I would call meditation — I have called it that in my writings — either you have to have some kind of idea of an experienced anthroposophist , or one must try to form an idea or a complex of ideas oneself that is easily comprehensible, that one can survey, as for example a triangle in geometry can be surveyed, where one can be quite certain: what is present in consciousness is all that is present. Nothing from the world of the emotions, from the constitution of the organs, comes up; you really have everything in view.

But it is not the content that is important, but rather that the soul now draws together all its powers to allow this content to be present in its consciousness for a shorter or longer while – some need a longer time for this, others a shorter time, it depends on the disposition of the person –. For what matters is the development of these forces slumbering in the soul, not what we bring into our consciousness in the form of thoughts, but what we do with what we have thought about. If, by way of comparison, we exert our arm muscles particularly through some kind of work, they become stronger and stronger, developing more and more strength. This physical strength develops through work and practice. It is exactly the same when, after years of practice, we make ideas present in our consciousness in the way indicated and then hold them in our consciousness for some time. What the soul has to do here strengthens the soul forces that one does not have in ordinary life.

I would like to make it very clear that what I have described here is easy to explain but difficult to carry out. It is no easier to make progress in the methods of spiritual science than in the methods of a laboratory or an observatory. Of course, there are people who are particularly predisposed to developing such inner soul powers; they may make very rapid progress. But in general, without needing a lot of time every day (each individual exercise can be short; its effect depends on the power of the exercise, not on the length of time, which only puts one to sleep), one needs repetition , repetitive practice, to finally get to the point of noticing something very specific in oneself; namely, that one has brought something out of the depths of one's soul that one previously did not use either for ordinary life or for ordinary science. To make ourselves understood, I would like to use a comparison.

We remember ourselves as human beings with an ordinary consciousness up to a certain point in our childhood. What lies before this point eludes ordinary memory. Why is that? Well, during this time, what the child experiences psychically works through impressions of the outside world, through combinations of the outside world and through the penetration of the emotional side of his soul with will impulses. This is not yet working with the ideas that only emerge with the development of speech. Rather, what the child ignites in the outside world is imprinted in the still plastic, malleable brain, and it is an interesting study to see how malleable a child's physical brain is, how resiliently it develops according to what the child experiences in the outside world. But it can also be said that this physical human brain stiffens, and precisely at the moment when it has stiffened particularly, the formation of the brain stops, and those forces are released that used to work on the brain. They now provide the child's imaginative life. This is mainly sparked by language. The human being continues to develop this, and through careful education he or she continues to develop what he or she is able to produce through the formation of his or her brain in the first years of life.

In a wonderful intuition, a man like Jean Paul spoke of education in such a way that he said: Man learns more in the first three years of life than later in three academic years. Actually, this is absolutely true, because in the first three years of life our organism is formed, and we can basically shape and be shaped in our whole later education only in the sense that our physical brain is formed in the very first years of life.

With these abilities, which develop in this way, the human being today stops both in accepted science and in ordinary life. The anthroposophical method would now like to take up in a higher sense — which again is not for physical education, but for soul education — what has been achieved for the human organization in the first years of childhood. If we carry out such meditations as I have suggested, and allow the images to be present in our consciousness for a sufficiently long time, depending on our individual abilities, we will notice that something similar to what happened in early childhood now occurs, and this occurs in the full consciousness something similar to what happened in early childhood, only that in a properly guided meditation one does not intervene in the physical organization, but in the finer organization that underlies the physical organism and that is only now being discovered.

In the course of meditation, one must absolutely come to it, after first honestly admitting to one's imagination: there you have the limits of your knowledge. So you have to be able to stand there quite honestly on the ground of scientific research and say to yourself, in the sense of a du Bois-Reymond, who in the early seventies of the nineteenth century gave his famous lecture “On the Limits of Natural Knowledge” in Leipzig. For ordinary thinking, there are limits to knowledge that cannot be transcended. But if you live this meditative life, you will find that, just as a child, through development, weaves itself deeper and deeper into the outer secrets of the world, certain limits are now practically overcome. You can then honestly admit to yourself: Before, you had these limits because you did not use certain abilities. Now you have developed these abilities and can cross these boundaries. In this way, anthroposophy transforms knowledge, which is otherwise only an intellectual-formal one, into a practical one. Before certain boundaries of knowledge are crossed, the ability to cross them and, above all, the consciousness that can understand inwardly is first developed: Now you are capable of something different than you were before.

And it is particularly the one inner experience that one has: as one advances in meditation, one comes to realize that, without perceiving with the senses, one enters into an inner activity that proceeds with the same vividness with which a sensory perception proceeds. What one experiences inwardly in meditation are images, such images that are more vivid than the memories, as vivid as the sensory perceptions, but do not have the same content as the sensory perceptions. Just as one otherwise experiences only when one sees colors with one's eyes and hears sounds with one's ears, whereas mere imagining, even remembering, is something pale, so one experiences something new with the same input through the whole person, as one also otherwise experiences with the whole person in sensory perception: a world of imaginations that is there for consciousness, that was not there before, a thoroughly new world. And we have conquered the objectivity of this world by making the efforts I have mentioned.

I could not go into this in detail, only hint at the principle. In some of my writings — for example, in the book “How to Know Higher Worlds” and also in the second part of “Occult Science, an Outline of Its Methods” — you will find the details of this meditative practice described. Here it is sufficient to have hinted at the principle by which one comes to imaginative knowledge.

When speaking of this imaginative knowledge to those who today often believe that they are fully grounded in a scientific attitude, they say: It may seem to be laboriously acquired, but it is nothing more than something acquired through autosuggestion, something that, just like any visions or hallucinations, is brought up from repressed nervous strength to the surface of consciousness. Therefore, it must be emphasized again and again that what anthroposophy develops in this way is quite the opposite of the pathological experiences of the soul, of illusion, hallucination or mediumship. One need only be reminded of one thing: anyone who, for example, examines what I have written about meditation exercises in the book 'How to Know Higher Worlds' will see that particular care is taken to maintain the soul life of the human being completely healthy and intact alongside the development of this higher knowledge, that is, let us say, of the imaginative life. In the case of a diseased soul life, the diseased soul life drowns out the healthy one, as it were extinguishing it. In the case of the soul life that is sought for the purpose of higher knowledge of anthroposophy, the healthy soul life remains completely intact alongside what is now also sought as imagination. Imagination appears as something quite different from ordinary mental life, but at no moment is the person who has attained it in a different inner state of mind, so that all his other memories and insights remain healthy alongside the imagination.

Imagination, as I said, is transformed memory. This is also expressed in its very essence. Some beginners on this path develop this imagination. They are then delighted when they have arrived at the first elementary results, that they can develop a pictorial, objectively given life of ideas that now already, at least suggestively, points them to a supersensible world. But they lose it again. This is due to the essential nature of imaginative cognition, as well as that of all higher knowledge. The knowledge that we otherwise acquire in the external world through ordinary consciousness leads to memory; we can bring it forth again from memory. What arises in the imaginative life is there, alive, like a sense experience, like sounds or colors. But it does not imprint itself on memory. This is precisely what surprises the beginner the most. He believes that he can have a supersensible insight and that he can carry it with him through life like an ordinary memory. Just as we, when we have looked at a color, then turn away from it and no longer have it, so we no longer have the supersensible experience if we have forgotten it in our soul. All this must be taken into account. Anyone who speaks about this supersensible world never speaks from memory; he speaks from an immediate experience of the supersensible world.

Let me make a brief personal comment. Even when one gives a lecture such as today's, in which one speaks about the supersensible world in an orienting way, one does not prepare for it in the same way as for other lectures on knowledge. Rather, one has to direct one's preparation in such a way that one's organism and soul life are enabled to let the supersensible knowledge approach them.

For if I have a supersensible insight today, as soon as I have had it I forget it, and if I want to have it again, I have to bring it about again. I cannot simply remember it; I can only bring about what I did in meditation and concentration to bring about that supersensible experience at the time.

So already in the imagination, the supersensible worlds are such that they do not imprint themselves on memory. Why is that? The reason for this is that supersensible knowledge, as it is meant here, is not something formal at all, but, in contrast, really brings about the supersensible world for us. We can recall knowledge that merely gives us images of the external material world over and over again. Once we have acquired them, it is good to be able to recall them from memory. This kind of knowledge is based only on pictorial processes, on mirroring processes in relation to the external world. It is basically not a sum of real processes. Real processes take place in such a way that they are subject to repetition, to rhythmic repetition, not to memory.

It is a very trivial but accurate statement when I say that our organism needs food. What we take in as food is processed by it in some way that does not need to be explained further here. But once it has been processed, the corresponding process is over, so to speak. But the next day we must eat again, and no one can claim that he ate yesterday; nor will he. We are not dealing with a formal process of reflection, but with a real process. Such real processes are those that occur in the supersensible knowledge meant here. What has once been brought about as the content of the soul must be brought about again and again by taking the same measures again. One can remember the measures that formed the preparation for certain supersensible experiences at the time. But only by taking the same measures can one arrive at the same results.

Once you have entered this imaginative world, however, you are fully aware that you once had a world of imaginations. The way you experience these imaginations is an inner grasping of the whole human being. But you also know that you have not grasped an external world with consciousness, but that you have actually only brought up from your own inner being everything that you have brought out of consciousness. A hallucinator who surrenders to some kind of vision mistakes the images that arise in his mind for reality. Someone who lives in the imagination and is trained in anthroposophy knows that at first he has only himself in the imagination. There is already a certain development of strength in this awareness of having only oneself, because everything that arises in the form of vivid images, as vivid as any external sensory perception, tempts one to mistake it for an external world. It is also objective, but our own objective inner world. One must apply a certain inner power of consciousness in order to become fully aware that you are dealing with your own inner being.

But this imagination can progress to the point where you really only get this own inner being in front of you, and in such a way that you now, with the help of this imaginative knowledge, have the first, albeit now — I would like to say — subjective-objective supersensible experience. That one has something like a tableau of one's life — I cannot say spatial, nor temporal, it is something temporal-spatial, something where one has something temporal before one, but as if quite side by side — that one has such a tableau of one's life before one, one that extends back to the vicinity of one's birth, that one has gone through oneself in this earthly life up to the moment of one's birth. (This is what appears before the soul in such a temporal-spatial image.) At the same time, one can see what has happened to us over the course of a long time. Otherwise, memory is such that one or the other emerges from the stream of experiences. But now, not as a memory, but as an image, and indeed as an inner, thoroughly worked through image, one has one's entire life before one, as it is described by people who study nature and who are conscientious enough in such matters that one can recognize it as truth. Just as someone who is about to drown sees his life before him in a clear way, so the person who has advanced to imaginative knowledge in this way has his life before him in a clear tableau.

This is the first experience one has. It is the kind of experience that can already lead one to see that The person who presents himself as a spiritual researcher in the anthroposophical sense must also get to know all the inner experiences that accompany such supersensible experiences. What he shares serves to strengthen and calm life. It gives life security and shows the eternal essence of the human being, as we shall see. But the research and the experience itself is something that not every person would desire from the outset. One must already have developed a full and healthy soul life, for which the books mentioned above give comprehensive instructions, in order to be able to face what is necessary to understand and receive messages about the supersensible world, but is also necessary for research in these areas, with an open mind and strength.

The vision of this tableau of life gives rise to an inner experience that I would call “oppressive”; something like an anxiety attack settles over life. And herein lies progress: that the anthroposophical researcher confronts and overcomes these things with strong soul power, that he has first developed a healthy soul life to such an extent that he can endure in a healthy way what he encounters as side effects of knowing the supersensible worlds. Further progress lies in the development of such powers. For this must indeed go so far that the human being not only transforms the faculty of memory, as I have described, in order to attain imaginative knowledge. Rather, further progress consists in developing the art of forgetting, the suppression of perceptions, and in this suppression of perceptions, to the point where one can now suppress the entire life tableau, removing it from consciousness. One develops this artful forgetting by repeatedly and completely arbitrarily removing the manageable ideas described, after having allowed them to be present in one's consciousness, while they actually want to occupy our consciousness. While a person who merely surrenders to his nature develops the tendency to hold on to these images, someone who wants to become a true spiritual researcher in the anthroposophical sense must develop the ability to suppress these images with full awareness of will and to make the consciousness completely empty without — allow me this remark — falling asleep in the process. Most people, when they want to empty their consciousness, are only able to doze off gently. But that is what the spiritual scientific researcher must develop with all his strength, indeed with increased strength: to bring ideas into his consciousness and then to bring them out again, so that he is able to remain with an empty consciousness, for a shorter or longer period of time.

The significance of the anthroposophical method is that one must bring the will into the whole life of imagination, that one lets ideas be present in consciousness in a completely manageable way, conjures them out of consciousness again, and thus pushes the will into imagining, into forming thoughts. While otherwise one develops one's thoughts only in the continuous outer life, passively devoted to it, one has now, for some time, gained an inner strength from suppressing perceptions. When one has transformed one's forgetting in this way, one is then able to extinguish the entire life tableau, so that one no longer merely removes a single image from one's consciousness, but the entire inner life that has arisen before the soul from birth to this moment like a tableau. One feels oppressed when faced with this tableau because now one is not just confronted with pictorial representations as usual, but with forces that are themselves inner pictorial representations. One experiences that by grasping this tableau of life, one has grasped not just something intellectual and formal, but the same forces that are our inner forces of growth. One beholds what has shaped the organism since childhood as formative forces or, if I may say so, as purely etheric forces. What has shaped us is what one first calls into consciousness and what one now brings out of consciousness again.

Once this has been achieved, the next step is the other stage of supersensible knowledge, which I have called inspired knowledge in my books. This is not meant in any old superstitious way, but only in the sense in which I describe it. This inspiration consists in clearing away what has arisen in the previous way, in bringing about the conditions that empty the consciousness. But consciousness does not remain empty. Because we have had the formative forces of the human being in consciousness – the forces that develop the liver, lungs, heart and so on, we perceive this in them – and by now removing these forces from consciousness, it does not remain empty. Rather, what now arises in consciousness is a real spiritual life, a real supersensible world. For in that we remove these formative forces from our consciousness, we take leave, as it were, as we otherwise take leave of an experience, initially for the moment of realization, so to speak, of the outer sense world with which the life experiences are connected that are reflected in the life tableau. We are in a different world at this moment. We are in the world in which not only the forces that have been forming us since birth lie, but which have formed us before birth or conception.

We now become aware, through developed knowledge, that before we, as spiritual beings, incorporated what the inheritance of the physical-material world can give us, were in another, spiritual world from which we descended and incorporated ourselves into what, materially, surrounds us like an outer covering, like an outer instrument during physical life on earth. In this way, through a real practice of knowledge, we come to perceive what cannot be perceived by the ordinary powers of knowledge. We come to perceive a world even when we have taken leave of the sensory world in the way described. We perceive a human power of being when we have not only extinguished the view for the sensory world, but have also extinguished our experiences with the life tableau just described. But for one who has thus attained knowledge, a healthy soul condition always remains. He who ascends to inspired knowledge in this way is never in a position to have something within him, as in the case of the hallucinator or the psychopath, that extinguishes his healthy soul life and takes its place. And just as in the imagination, the healthy soul life stands alongside the imagination, so it is now that there is a rhythmic alternation: prenatal life, life in the spiritual-soul, then the human being who stands here on earth on his two legs and thinks with us. And we swing back and forth in rhythm, in rhythm between the supersensible and the sensual world. We breathe in, we breathe out. It is almost experienced: what we were before we integrated ourselves into the earthly world, and we live back to what we are as earthly human beings. We experience a rhythm like the rhythm of breathing. And if all rhythms in the world are related, one rhythm is always the image of the other, then at least in the breathing rhythm something can be seen that forms an analogy to what I have just described as a rhythm. Therefore, there is a method that is no longer useful for Westerners today: the ancient Indian yoga method, which also speaks of these things. But it is no longer useful for today's people because they cannot do ordinary yoga exercises like the ancient Indian or the modern Indian, but the Westerner needs exercises today as I described them.

But how are the yoga exercises performed? It is briefly stated here for clarification. The yogi devotes himself not to unconscious breathing, but to a regulated, conscious breathing process. He consciously experiences what otherwise occurs unconsciously. In this way, he lives into the rhythm of the world through an altered, regulated breathing process and in a corresponding inhalation and exhalation. And in fact, through his special constitution, he is able to see the supersensible life before birth when he performs his exercises for a long time, where it sometimes appears as a spiritual soul, the other time here in earthly life. One sees that there is already an authorization through the analogy to speak of “breathing” here. For just as we draw in our breath and then push it out again, so the physical part of man, given by the material current of heredity, unites with the spiritual-soul, breathing into it, as it were. The breath lasts only as long as one earth-life. And in the same way, at death, the spiritual-soul is breathed out again.

This process of birth and death is what is now, in the process of realization, being recreated by the inspired realization. However strange and paradoxical it may sound, what is otherwise only experienced once in the process of being born and dying, this uniting of the physical body with the spiritual-soul, and then the emergence of the spiritual-soul, is what is formed in the imitation of knowledge, which is anthroposophical knowledge. In this way, not through speculation, not through philosophy, nor through some kind of mysticism, which can only be based on illusions, but through a real practice of knowledge, one enters into the experience of the world in which man was before birth and in which he will be when he has crossed the threshold of death. It is certainly still strange for modern man when, as for example in “Occult Science: An Outline”, the worlds that man experiences before birth and after death are described in such detail, as are otherwise described by the naturalist, the botanist, mineralogist or geologist, the details of plant life or other things in our sensual world. But humanity will have to get used to the idea that it is possible to make people aware of their inner powers, their formative powers, which are soul-imbuing powers, but which are already supersensible sense powers — let me use the paradoxical word — and which therefore bring the human being as a spiritual-soul being into a reciprocal relationship with the spiritual-soul worlds, by which he is surrounded before birth and after death.

It is not logical reasoning that underlies the anthroposophical spiritual science referred to here when speaking of supersensible worlds, when speaking of the eternal nature of man, but a leading of practical knowledge to the of that in the human being which is truly of a spiritual-soul nature, which is creative, not created by the organism, which transforms the organism of its own accord and thus has the guarantee of eternity, of passing through birth and death. It is only the unusual nature of such a method of knowledge that still gives rise to the many misunderstandings surrounding anthroposophical spiritual science today. And it is perfectly understandable that even well-meaning scientists, when they set out to study what anthroposophy offers and what is so rigorously described as a genuine method of knowledge, as is usually the case with mathematics, for example, first create a and then, when they do not understand it, they say: This is nothing more than a sum of illusions, hallucinations and fantasies, when they first present their distorted image and then criticize their own construct. But, dear ladies and gentlemen, if anthroposophy were what some of today's scholars make of it, then I would criticize it much more severely and much more disparagingly than some scholars do. But anthroposophy is developing the healthy paths in the face of all the pathological paths attributed to it by those who misunderstand its methods. But I don't want to dwell on the many misunderstandings, I just want to draw attention to one more.

It is indeed the case that the practical powers of knowledge that I have described are strengthened by everything one goes through. At first, one has gained strength by letting one's life tableau sink, but then it is filled with a spiritual power. Now the researcher is faced with a new experience, which many are unconsciously afraid of and for which reason they would not even want to approach this spiritual knowledge if they were to become acquainted with it. Anyone who views the spiritual world in this way, as I have described it, actually feels something like a painful deprivation in his soul throughout the time that he has exposed his consciousness to this spiritual world. If it is not experienced with a fully healthy soul, it can give rise to a very pessimistic view of life. However, since all preparation in anthroposophy must be undertaken in such a way that the human being is thoroughly healthy in his soul, he knows that he would say of this pessimism, which lies before his soul if he were to surrender to it, The whole world is permeated with pain and sighs in pain. But this pessimism arises as something that belongs to the necessities of the world. One experiences it, one experiences something quite painful, while one is devoted to the supersensible world in inspiration.

But why do we experience this pain? One realizes that this pain is only the repetition of that painful longing which forms the power of the soul, through which the soul feels drawn from spiritual-soul worlds into material physical embodiment. This longing of the soul must be relived in knowledge at precisely this stage. And what appears in the pessimists as world-weariness is a ray of this feeling that reaches only into the consciousness of imagination. It is felt in a very different way by those who want to attain supersensible knowledge, and who, when they have reached the highest degree of supersensible knowledge, experience it as a kind of life-weariness. We must indeed be clear about the fact that the seeking of knowledge cannot always be a pleasurable matter. Anyone who has attained a few, perhaps modest, extrasensory insights or even real, true insights into life will always say: “I gratefully accept from the Powers that Be the good fortune I have experienced. But the painful experiences and bitterness I have gone through have been a good preparation for me to reach the state of mind that really leads to a deeper understanding of the secrets of life. Therefore, even the most ordinary painful experiences are a good preparation, if they are lived through in good health and one does not allow oneself to be completely depressed by them, also physically, for what one has to experience as a side effect of inspired knowledge. But through everything one goes through, one now comes to carry that imagination, which is immediately lost to man when he descends into the emotional life or into his own will, into all that I have described as being above the sensual world.

That is the essential thing, that one does not surrender to nebulous soul content, but that one takes with one on the entire further path what one has first developed in the imagination as a strong pictorial image. Our emotional life rises, like dreams, from dark depths of the soul. We become aware of our feelings in our imagination. As people of the present day, we can only truly live in our imagination when we are actually awake. Our emotional life always has something dream-like about it in comparison to our imaginative life. And our life of will is usually dormant even during the day. We do perceive that we move our arms through our will, for example. But what lives in him as volitional forces is actually just as hidden from him as what he experiences in his soul from falling asleep to waking up. Thus, for the ordinary state of mind with the emotional life, we get a dreamy element into life, but with our life of will, we even get a sleeping one.

It is interesting to see how psychologists such as Theodor Ziehen struggle with the fact that in ordinary life, experiences of the will are only present in the imagination. But with the soul life that I have just described, the human being takes his life of ideas everywhere with him and permeates it with fully conscious will. Just as he otherwise combines the individual ideas in fully conscious judgment, willfully, so he pursues everything I have just described — although it may seem paradoxical to some — through anthroposophical knowledge with a fully conscious, alert life of ideas. As a result, he ultimately develops an inner strength that does not cause him to lose his self within the enriched inner life, but on the contrary, allows him to see his self in a form that is never presented in ordinary consciousness. This is because our ordinary consciousness is guided inwardly in such a way that we look at the same thing and designate it with the word “I”. But if we can see what is expressed in this little word “I”, we are aware that it is based on a reality, but in our ordinary consciousness we do not have this reality.

When we say “I am”, we are actually pointing to something that we only have as an image, just as we only have our impulses of will as images. For this I points deep down into the sleeping depths of the soul and of organic life in general, where the sleeping will is also rooted. Only an image rises up. But now we have descended down there ourselves, now we have carried our consciousness down to the reality of consciousness through supersensible knowledge of imagination and inspiration, now our true being has been given to us in a third stage of supersensible knowledge: In intuition — whereby this word is not used in its usual sense, but rather to refer to that which can be based on the two other preliminary stages — in this intuitive consciousness, the idea of repeated earthly lives takes on meaning. Through inspired realization, one looks back at the spiritual and soul life before birth. In this self-knowledge, which appears as intuition, one sees one's self in that enriched form in which it is not exhausted in one earth life, but in which it brings the results of earlier earth lives over into the present one, and in which it shows the results of this life as the foundations for later earth lives.

I just wanted to briefly explain that when the anthroposophical spiritual researcher speaks of repeated earthly lives, it is not a hypothetical way of talking, but rather a very systematic search for those powers of knowledge that lead people beyond the ordinary sense world. This systematic search now also leads them to recognize repeated earthly lives. But with that, he also sees through how what appears as a necessary fate and places us in a certain way in life is connected with these repeated earth lives, while everything that develops as our ordinary, conscious thinking between birth and death is precisely the basis of the human freedom developed in this earth life. At this level of knowledge, one gains an understanding of how that which is necessary in us, which constitutes our destiny, is connected with our repeated lives on earth. In contrast, in the individual life on earth, through his fully developed individual, personal thinking, which breaks away from repeated lives on earth and develops personally in the individual life, the human being places himself as a free being precisely in that life on earth. That is why the person speaking to you today not only developed anthroposophy, but also wrote his “Philosophy of Freedom” as early as the beginning of the 1890s, in which he examines the real foundations of human freedom. The necessity in which man is placed through repeated earthly lives is built on what lies below the threshold of what flows from our free thoughts. A “philosophy of freedom” is entirely compatible with anthroposophical spiritual science.

In this lecture, I have only been able to sketch out the guidelines needed to gain an orientation in anthroposophical spiritual science. Anything beyond the scope of this lecture must be sought in the relevant literature. In conclusion, I would just like to hint at a few points concerning the impact of anthroposophy on the individual sciences.

Through the kind of insight that is gained through imaginative knowledge, one gets to know the whole of the human formative forces. One is then able to get to know not only what human formation is on the dissection table through autopsy, and thereby establish physiology, therapy and pathology, but also how one learns through ordinary knowledge how the mathematical dominates the outer world. In this way, one comes to know the qualitative aspect of external beings through an inner realization, through a realization that is inspired like mathematics, only that it is qualitative, not only quantitative and formal like mathematics, but immersed in the reality of beings. In this way, one comes to know the human being inwardly. And in the moment when one comes to the inner formative forces of the human being — in that tableau as I have described it — one also gets to know the inner formative forces of mineral, plant and animal beings and the formative forces of the world. This then opens our eyes to the sense of belonging that is found in everything that is spread out in nature, in the inner formative forces of the human being and in their consequences in the human organs.

One gets to know the organs of the human being in both a healthy and diseased state. Anyone who, with this knowledge, observes the human heart, for example, knows that a heart is not just a form that can be grasped in an external view, but that the heart process is one that can only be understood from the knowledge of the whole human being, because otherwise one would only view it one-sidedly. It is similar to the magnetic needle, which one also looks at one-sidedly if one were to say of it: It points its one tip to the north, the other to the south. No, to explain the magnet needle, we use the whole Earth and say: the Earth's North Pole attracts one half of the magnet needle through its forces, the South Pole the other. But especially with humans, we only want to look at what lies within the skin, individually. But even with humans, we have to go beyond what lies within the skin, just as we go beyond the magnet needle itself. You have to know the whole person if you want to study both the healthy and the sick person. Spiritual science opens up the possibility of this, and we have been able to develop a medicine based on anthroposophical spiritual science. In Stuttgart, there is also a medical-therapeutic institute among the “Kommenden Tages” institutions, with doctors who work with the whole of anthroposophy. I myself was able to hold two medical courses for doctors and show what anthroposophy is capable of achieving by adding what underlies the spiritual entity of the sensory world to the other, and how it can thus enrich a science that is merely regarded as empirical, such as medicine. Contemporary humanity will have to become accustomed to the idea that reality is not only material but also imbued with spirituality.

Just as medicine can be enriched by anthroposophy, so can, for example, external social life, as can other sciences. We have already tried to provide practical proof of this in one area in particular, namely in the Waldorf School founded by Emil Molt in Stuttgart, which is intended to be a comprehensive school in the best sense of the word and is headed by me. This Waldorf School does not practice any kind of worldview in the anthroposophical sense; only those who want to create all kinds of misunderstandings about anthroposophy say that. In this Waldorf school, the human being is educated and taught on the basis of real knowledge of the human being, including the child, which not only looks at the human being's exterior and puts it into pedagogical, didactic and so on formulas; but on the basis of real knowledge of the child, so that the person who is a teacher at this school must above all observe what is working its way to the surface in the child's body, soul and spiritually, and what is working its way through the features and speech, through thinking, feeling and will, so that with an eye trained by anthroposophy in this respect, the teacher can educate the person in such a way that the education itself is an organic one, through what he encounters from week to week, even from day to day, in the developing human being. Nowadays, education in most cases proceeds in such a way that we are taught certain things in childhood, some of them quite well. This is not to decry the existing education system, but it must be said that in the developing human being, some things are brought up that are introduced to the child with far too sharply defined contours, and then later do not develop further with the human being, but simply remain in him. In contrast to this, the method of the Waldorf school is to give the child ideas, feelings and impulses of will, without claiming that they will remain by definition as the child receives them, but that they are transmitted to him in an entirely organic way, that is, in moving contours, so that what the child receives as instruction is itself something that grows, just as the child's limbs themselves grow.

In this way, the various areas of social life can be modeled on the processes of the world, those world processes that are not only permeated by matter but also by spirit. And it seemed to me a significant achievement that at the last congress of the Anthroposophical Movement in Stuttgart (from August 28 to September 7, 1921), Dr. Caroline von Heydebrand, a Waldorf school teacher, was able to give a lecture on the topic “Against Experimental Psychology and Experimental Pedagogy”. I do not wish to say anything here against the great merits of experimental psychology and pedagogy. But precisely when one recognizes such merits, one cannot ignore how, in the fields of pedagogy and psychology, the human being has actually become inwardly alien to the human being, and thus also to the child. One must first experiment externally, how the human being perceives, how he retains things, because one is not inwardly connected to the child. An important lecture was delivered by Dr. Caroline von Heydebrand at the Stuttgart Congress, and deserves to be known everywhere. Emil Leinhas gave another lecture that should also be made known. In it he characterized present-day political economy with all its contradictions. This lecture could be a real breakthrough for a renewal of the scientific and practical treatment of the social question, to be drawn from spiritual science, as I have tried to present it myself in my “Key Points of the Social Question” from the necessities of life in the present and the near future.

Thus, through what it attains in direct spiritual vision, spiritual science can not only give man certainty about his eternal essence and thus give him an inner center that he needs if he is not to become unfit for life through perceiving, for example, his supposed nothingness, but anthroposophy can generally fertilize life very much, just as it can penetrate art. Goethe said, in that he sensed such things from his comprehensive world view — I tried to show this in the 1880s in my Goethe writings, from which it can be seen how anthroposophy can also emerge from Goethe's world view, you just have to take it further. At one point, Goethe said that art is based on a certain manifestation of secret laws of nature that would never become apparent without it. Or at another point he once said: He to whom nature reveals its secret is longing for its most worthy interpreter, art. And when he traveled in Italy, he wrote to his friends in Weimar after seeing artistic creations that particularly interested him: “The great works of art, as the greatest works of nature, are produced by people according to true and natural laws. All that is arbitrary and imaginary collapses; there is necessity, there is God.

And: “I have the suspicion that the Greeks proceeded according to the laws by which nature itself proceeds, and which I am on the trail of.

But we can only see this creative power of nature if we behold the spiritual that lies behind the sensual facts and natural essences through anthroposophical knowledge. Therefore, what confronts us sensually in art, but in such a way that the sensual always speaks to our spirit and soul, can be thoroughly fertilized through imaginative and inspired beholding. Only those who have no inkling of spiritual science as it is meant here, but have only ordinary intellectual knowledge in mind, talk about the fact that one can only come to a straw-like allegorical art through creation from the spirit. But you will find nothing allegorical or symbolic, for example, in the School of Spiritual Science building in Dornach, which was built there for anthroposophical spiritual science and which was created in all its forms from the vision of the spiritual world, from the vision of of forms and color harmonies that can be so secretly interwoven into the outer material that what is fulfilled is what Goethe expressed with the words: Art is a manifestation of secret natural laws that would never be revealed without it. — So art too can be fertilized by anthroposophy.

And in eurythmy, we are now bringing an art of human movement to the world that has already been widely studied, in which what is inside the human being in terms of measure, harmony, meaning and inner stylization is brought out and expressed in the movement of individuals or groups of people, so that not just mimic dances are created, but something completely different, something that is a real visible language and therefore expresses the inner soul life as necessarily as audible language or singing.

And religious life must also be enriched by leading man up into those supersensible worlds in which he must have the home of his spirit and soul, especially for religious feeling. It is therefore actually grotesque when, in a recent publication dealing with religious experiments in the present day, and including a section on anthroposophy, which does not in any way seek to found a religion but, as I have described today, — as I have described it today — scientific knowledge, when it is judged in such a way that one says: the truly religious person could not actually tolerate it, because it is a rival to religion, it could perhaps even become a substitute for religion. A substitute for religion — the most terrible of horrors! The person appointed to officially care for religious life today already thinks about anthroposophy in a very economic and commercial way. A competitor is emerging for him, and he continues to speak from the feeling of the competitor: “The creation of anthroposophy means the death of religion.”

Now, dear audience, one should indeed believe with a sound mind and a straight mind that precisely religious life could feel encouraged by the fact that a science that takes it as strictly as any other scientific knowledge opens up the supersensible worlds to human observation in such a way that the presentation given by a spiritual researcher can also be understood by the non-researcher. For this can be the case with spiritual science, which, in addition to material knowledge, simply brings the knowledge of the spiritual life that permeates the material processes of the world. But today there is already some fear of this knowledge. A philosopher who is highly regarded today once said a few years ago: He wanted to talk about the relationship between the spirit and the body of man. One could do that, because one need not know the spirit or the body, but only study the relationship between the two. To illustrate this, he then told a parable, saying, speaking to his audience, I do not need to know each and every one of you and be introduced to each one individually, but there is a certain relationship between us even without us knowing each other. Just by being in the same room, there is a certain relationship between you and me.

So, today in the circles where one talks about world view, one is afraid of a real spiritual knowledge, but one needs this knowledge if one wants to talk about spirit and body, because one has talked oneself so much into an agnostic way of knowing that only wants to see limits everywhere, and one does not want to develop the practice of knowledge that goes beyond the limits of knowledge.

Of course, spiritual science has to be slowly developed, like any other science. But the practice is such that, like the other sciences, it leads into the existence of nature. And spiritual science does not lead people into a dreamed-up cloud-cuckoo-land, but into the real spiritual world. Therefore, it permeates the material world with spiritual impulses that can enable people to intervene in all material circumstances, so that they do not become brooders about the spiritual life, but rather people who are imbued with real spiritual activity and can thus recognize and work in the great world. For only he is truly cognizant who does not dream himself away into a cloud-cuckoo-land, but who is aware that the spirit must intervene practically and creatively in material life through man. In this sense, anthroposophy does not make people impractical, but rather practical for ordinary life on earth, placing them in their duties and in the ordinary tasks of life. It prepares them for eternity, but it prepares them in such a way that they can carry the eternal into the temporal. It does not reject the honest study of material phenomena and material entities, but seeks the spirit that permeates matter everywhere. It seeks the spiritual above all in human knowledge itself, thereby freeing knowledge, which otherwise can only slavishly attach itself to the material world, and thereby creating such impulses for action that the human being can practically intervene in life. Therefore, it can be said of anthroposophy that it at least strives to spiritualize matter through the human being itself, but that the human being does not lose himself in the context of material processes, but that he can find himself through free knowledge as a free human being in the whole scope of life.

Dear Attendees!

Spiritual research, as it is meant in the lectures that I have been holding here for years now, has, as is well known, basically not only opponents and antagonisms from those sides from which other worldviews their nature have opponents and opposition – materialism has opponents in spiritualism, spiritualism in materialism, idealism in realism and so on – and in a certain sense it can still be said today that spiritual science is fought against by all possible ideological directions. And so the question must arise: What is the essential reason why spiritual science in particular is so strongly rejected by the current zeitgeist as a whole?

I have already repeatedly drawn attention to what is important in relation to this question. The peculiar thing about this spiritual science is that the opposition does not arise from the fact that one gets to know this spiritual science more closely, that one studies it in order to be unable to agree with it, but rather that the opposition is mainly based on the fact that there is little inclination on either side to get involved in the actual essentials, in the meaningfulness of this spiritual scientific direction.

Instead, people invent all kinds of characteristics that this spiritual science must have according to their own ideas, without any knowledge of it. They think something like this: From what I know and from what I have heard said offhand from this quarter or that, this spiritual science wants this or that. Or rather, one thinks even differently, one thinks: it must want this or that. So in this or that sense it is naturally reprehensible.

And then the peculiarity emerges – and precisely this peculiarity can be observed if one delves deeper into the relationship between spiritual science and other currents of world view. The peculiarity then emerges that many people assert this or that against spiritual science on the assumption that it can affect spiritual science, while in truth the fact is that, as regards what these people assert, one is in complete agreement as a spiritual scientist in the sense in which spiritual science is meant here, that one has nothing at all against what these people say, that they only believe that, because one is precisely on the point of view of spiritual science, one must object to this or that.

So the peculiar thing is, dear attendees, that spiritual science is very often fought by those with whom it actually agrees entirely in all the positive things it demands.

One particular area that must be illuminated by the light that has just been mentioned is the subject of today's reflection: “Healthy mental life and spiritual research”. For it will be seen time and again that the very ways and methods of spiritual scientific research, the paths taken by spiritual science, are presented by those who, under the influence of today's habits of thought, believe they have built their views on the foundation of pure natural science. beliefs on the foundation of pure natural science. It will be found time and again that these methods and procedures are treated as something unhealthy, as something diseased, or at least lumped together with something diseased. And in this case, ladies and gentlemen, one cannot even say that the cause of such misunderstandings lies solely with those who develop misunderstandings from this side, but the causes lie in completely different circumstances, which will also be considered in the second part of today's reflection.

But first I would like to develop some essentials with regard to the types of spiritual science procedure, in order to show, by means of the actual method of spiritual research, how little justification there is for pointing to this method as something that could even remotely be connected with a somehow pathological soul life. In doing so, I shall today refrain from what I have often allowed myself to present here over the years; I shall refrain from a more detailed description of what the human soul has to accomplish in order to enter upon the path of spiritual research and to follow this path. A detailed description of the soul's inner processes can be found in the books already mentioned here: in the second part of my “Outline of Esoteric Science”, also at the end of my “Theosophy” and in detail in the book “How to Know Higher Worlds”. Much will be derived from these writings with regard to the methods. Today, however, I would like to describe the effect of the spiritual research path on the human soul, not so much what the spiritual researcher has to do, but rather how his soul is affected by what he has to accomplish.

One of the essential things that the spiritual researcher has to accomplish in order to move into the spiritual world is, as has often been emphasized, a certain transformation, a development of thinking, of human thinking. After all, we also distinguish the three human soul powers: thinking, feeling and willing. All three soul forces undergo a certain transformation under the influence of the spiritual scientific path, a certain inner development in the life of the soul.

One such direction of development now relates to thinking. What happens, we might ask, to what a person calls their thinking when they want to become a spiritual scientist? In a certain way, an impulse is given to thinking – an impulse given out of the arbitrariness of the soul – so that this thinking becomes something other than it is in ordinary life. In ordinary life, thinking develops thoughts. These thoughts are there to depict some external reality. It is said that one has a true thought in that this true thought refers to a reality that it depicts. Such an aim of thinking is perfectly healthy for everyday thinking and also for thinking in the ordinary sense of the word scientific.

For the spiritual researcher, however, this thinking, which is justified in everyday life and must be applied unconditionally in ordinary science, is only the starting point of his path of research. The spiritual researcher must devote himself to such inner activities that he does not turn his attention so much to the content of the thoughts within the thought process - this, as I said, is important for other things, not primarily for the spiritual research path. So the attention is not turned to the content of the thoughts, but - is, after all, a specific activity, an inner accomplishment. The attention is diverted - this is essentially the culture of this thinking that is meant here - the attention is diverted from the content of the thinking and is directed entirely to the inner activity of thinking that is being done.

The thinker captures himself in the act of thinking, focusing so strongly on this thinking, on what is actually going on inside him, that this attention is completely diverted from any thought content - yes, that it to such an extent that the content of thought is completely expelled from consciousness, and the person ultimately comes to do this himself in an inner process of activity that is thinking, but which is not filled by certain thoughts relating to anything.

But as a result, one experiences the peculiarity in the thought process of bringing something to consciousness that, in ordinary life and in ordinary science, must not be brought to consciousness in this thought process, because otherwise the judgment about external, sensually real things is clouded.

A volitional process is hidden at the basis of our thought process. This, which is the will to think, which is actually an unconscious volitional process in the thought process, is detached from what thinking otherwise is in life, and the soul holds consciousness solely and exclusively on this inner volitional reality of thinking. In this way, through an inner, spiritual-soul process, which is absolutely real, something is detached from the thinking of ordinary life, in the same sense, only spiritually-soul-like, not physically, something is — as in the chemical process that separates hydrogen from oxygen, just as hydrogen is released from water, just as hydrogen is released from water, in exactly the same sense — only transferred to the soul-spiritual. So it becomes a scientific method that is well recognized in the outer life, and it is simply transferred to the soul-spiritual.

What one arrives at can only be experienced, dear attendees, of course only be experienced. And what is experienced is that one has now detached a process of the will from the thought process, and one now knows that by living in it, one no longer lives in the physical body. At first this sounds fantastic to anyone who is not familiar with these things. It also sounds fantastic to many who believe that their habitual thinking is based on solid scientific ground, and therefore view something like what has just been said as fantastic from the outset.

Nevertheless, the more one continues to pursue the development of thinking described above with perseverance and iron energy in one's soul, the more one becomes aware of how, in the end, one really lives in an element that only experiences the will present in the thinking process in the soul; but experienced in such a way that the experience is free from the body.

You experience this freedom from the body in two ways, through two things. The first is that you can have the – and it is not too strong a word to use – harrowing experience of realizing that, when you have come as far as just described, one's own corporeality, and one's physical experiences, which one otherwise experiences as belonging to oneself, that one has these outside oneself, as one otherwise has mountains, tables and chairs [– just external facts –] in front of oneself in physical perception. Being outside of the physical body is experienced by no longer having the physical body within one's subjective experience, but rather having it as an external object. This is one thing.

The second thing, however, is that a very definite transformation of thinking takes place through the processes that have just been described. Ordinary thinking, which a person must develop in everyday life and in ordinary science, has the peculiarity - and must have the peculiarity - that the thoughts it develops can be remembered. For a healthy life of soul within the physical body, it is a necessity that the thoughts that are developed about external things or about the inner processes of the soul should, if we may use the rough expression, stick to them as they live and can later be brought up again from this life of soul. This possibility of recalling the thoughts we have experienced, this ability to remember, must be connected with the healthy life of the soul in our everyday life and ordinary scientific work.

I have often mentioned here how this healthy soul life would be disturbed if such an ability to remember did not exist back to the point in time when we can become aware of our self in childhood, in our first childhood. A soul life that has an interruption in the continuous ability to remember, that could not recognize that its experiences belong to its self, that would be a sick soul life.

Such illnesses of the soul do exist. There are people who experience a condition in which they are completely rational and can carry out intelligent actions, but they forget how they have seen this or that happen in their inner life or how this or that has developed in their inner life. Because their I is interrupted in them, this I that is so intimately connected with the ability to remember, such people can nevertheless appear to have a sick soul life in their ability to remember, despite the fact that they carry out intelligent actions.

So, dear ones, the ability to remember is connected with the nurturing of thoughts in thinking.

It is quite different with the inner soul activity that one enters into when one carries out in the soul what has just been described. Then one has the opportunity to really weave in an initially indeterminate experience. You know full well that you are immersed in a new reality, one that is essentially different from the external sensory reality and also from the reality that can be grasped by the mind.

But what one experiences, which initially shows itself in images, so-called imaginations, weaving through the reality of the will - you will find this explained in the books mentioned - shows itself in such a way that it cannot pass into the ability to remember as it is immediately. And that is an essential part of this higher thinking. Because there is no other term for it, it should be called: This higher thinking, which is developed out of thinking, cannot be remembered so directly. It belongs to a world in which one now lives and moves, a world that is in constant becoming, a world that flits by. It could initially be compared to fleeting dreams that do not imprint themselves on memory, where these dreams are different from the ordinary dreams of everyday life.

If you take this immediate psychic experience that has just been described, then you can say: you experience a certain content of the soul; it is not immediately imprinted on the memory as it is, [in such a way that you could later say, “What did I experience back then?”] and that you would not need to relive the experience, but could simply remember it. That is not the case! If you want to have what you have experienced spiritually back again, then it must be experienced again in the same way. And you can recognize from this that you are really in the spiritual world, that no memory remains of what you remember in the spiritual world. You can recognize it precisely from this!

And you can tell something else too: you can tell that everything that, like ordinary, everyday thinking, leaves memory traces, that this is dependent in its process on the physical body of the person as its tool. And it is precisely the spiritual researcher who, in this respect, can fully agree with certain directions of modern science. It is precisely the spiritual researcher who realizes that this ordinary thinking cannot take place without the physical organism, the nervous system and that which is connected with the nervous system in the rest of the physical organism being set in motion. And through the - again, roughly speaking - imprinting of the life of thought in the bodily life, the remnants of memory remain.

In this way, one can learn to distinguish between what has really been experienced in the spiritual [from what] is only conceived and bound to the physical. And precisely by recognizing the spiritual experience of the kind described, by realizing that it is basically only there in the experience itself, in its process itself, one learns to recognize it, [learns to] distinguish it from everything that is bound to physical corporeality. Because in the moment when any remnant remains in the physical human being, the bodily life is also involved.

However, ladies and gentlemen, if you want to penetrate into spiritual science, you have to make more precise distinctions. You might now ask: So is there no way for the spiritual researcher to remember what he has once experienced in the realm of the spirit in the way described?

To speak correctly, I have always used a word that I would like to draw attention to. I have used the word: “The spiritual experience does not immediately imprint itself on the memory.” Not “immediately”; but when it has been experienced, when this spiritual experience has been made, then it can be allowed to flow over into the ordinary presentation. It can be converted into an ordinary thought, and this ordinary thought can then be remembered in exactly the same way as one can remember an external life process. One has formed an idea of it. The idea is retained, but the life process is not carried along in life. If one wants to have it again, then one must relive it, exactly as with an outer life process, which also does not itself live on in memory, but only in the idea that one has formed of it.

Exactly as it is with the external life process, so it is in the spiritual experience. Not the spiritual experience as such passes over into memory, but only that which has arisen when one has first allowed the spiritual experience itself to flow into the ordinary life of thought through the exercise of the will.

The process of detaching the spiritual and soul life from the bodily life takes place as I have just described. But this side must not remain the only one. And so all the inner soul processes that are intended to point the way to the spiritual world are described in the books mentioned. They are designed in such a way that this development of the soul life, as it has just been characterized, is paralleled by another development. And just as the one development directs thinking in a certain direction through an inner impulse, so the other development directs the will life of the person, the will, to a certain development, which in turn is not present in ordinary life and of which ordinary science, including ordinary spiritual science, can know nothing.

As I said, today we are not here to repeat things that have often been discussed here, but to describe the effects. We can cultivate the will of the human being by looking at this will, as one would otherwise only look at external objects. In ordinary life, one has will. You have volitional impulses that arise from opinions, from external concerns and the like. But if you want, what is wanting flows so closely with what is carried out as an action and the like, or it remains contained in the sensation of desire, that the actual volitional process is not looked at. Even the self-observation that is often referred to as mystical, which so easily believes it can achieve certain [goals] that it sets itself, this self-observation also knows nothing of a real observation of the will.

This real observation of the will must in turn be achieved through long, energetic and persistent soul work. In this way, the human being comes to give the striving a certain form: to become a spectator of his own will. But then something very strange happens. By striving to become a spectator of one's own will, by striving, so to speak, to look at one's own will as one otherwise looks at external mineral or plant or other entities, one gradually loses oneself completely as a matter of course, one ceases to be a spectator, so to speak.

So the strange thing happens that what one must energetically strive for – to be a spectator of one's will – is that in the process of developing this spectator role, one's will is extinguished like itself! You really do extinguish yourself by trying to look more and more at your will, you extinguish yourself!

On the other hand, the will that one gazes upon will bear less and less the character of the will, the character of wanting. What one has previously experienced as volition will appear to one as a superficial configuration of the inner soul existence. And from this surface, as it were, something emerges from the underground through this surface, through something that one knew nothing about before, one learns to recognize that something is hidden beneath the surface of the will.

What I am going to tell you now is not just an image, not a metaphor or an illusion, but a full reality, a reality that is even more real than any external, tangible event! That which springs forth out of the will, which always remains unconscious in everyday life, is, yes, it is consciousness itself. One experiences that one carries within oneself during one's whole life an inner, invisible, unconscious spectator of one's whole volition.

This other person in the person is quite real. It is present in every human soul, and it can only be seen by directing one's gaze to the volition. And in that, as it were, one's own consciousness is extinguished, [through the surface of the will another, higher consciousness emerges] that takes the place of the ordinary consciousness, it is the reality of the will that is brought out of thinking through spiritual development in the way indicated above. So it is a different consciousness from the everyday consciousness that is now released from the activity of the will.

And now, instead of merely looking at the world with our ordinary consciousness, we learn to look at a [new] world with this consciousness that we ourselves have born out of the surging and driving of our will.

But that which has developed out of the will, that which one gets to know as a power of the will and soul, must connect with that which develops out of thinking. This consciousness that has broken out of the will must, I would say, connect spiritually and chemically with that reality of the will that has broken out of thinking. Then the inner spiritual man is present - who now knows himself as the spiritual man completely free from the bodily and at the same time knows himself in a spiritual reality, just as the sensual man with his eyes and ears knows himself in the physical-sensual reality.

If one were to develop only that which can be brought out of thinking, one would enter into an ever more anxious, one might even say fearful, state of mind, into a feeling of inner loneliness. By detaching from thinking that which can be detached from it, one actually only finds oneself, oneself weaving and existing in spiritual becoming - in a spiritual process of becoming. The one-sided experience of this could be compared to the ability to stretch out one's hands everywhere, to make grasping movements everywhere, but not being able to grasp anything. One would experience one's own spiritual-soul reality, but not a spiritual-soul reality outside of oneself. This spiritual-soul reality outside of one is experienced by the fact that the consciousness, which has been hinted at, is raised out of the will-being. And in and through this consciousness, in this and through this consciousness, one now experiences a spiritual external world, as one experiences an external physical world through the senses.

You see, dear attendees, that in all striving for spiritual research, it is important to develop something within the soul that makes that soul completely independent of all physicality. And the processes that really develop the soul are solely soul-spiritual processes. Everything that happens for the further development of the soul, all these are intimate, inner soul processes in which the body cannot participate; because they consist precisely in their essence, that the spiritual-soul is drawn out of the physical. From this it follows that the physical body as such cannot have any part in the development of real methods of spiritual research, because their essential nature consists precisely in making oneself independent of everything physical.

At the moment one believes that through some physical process, which must be stripped away to such an extent that even memory is immediately excluded, one can enter into the spiritual world through some physical process, one is completely mistaken.

And now, dear attendees, ask yourselves: how can it be possible to somehow bring about an unhealthy human experience through methods that lead people to experience something that is completely free from their physicality? How can physicality be ruined, how can it be affected by something that is precisely what it is because it makes itself independent of all physicality? It will admittedly take a while before it is recognized in wider circles of those people who have a scientific mind, that true spiritual scientific methods - and these are only those that really lead into the spiritual world - make man independent of all corporeality, so that it is absurd to speak of an ill soul life in any connection with the spiritual research methods! For it is precisely spiritual research – when it is based on such premises as those just briefly characterized – that must agree with true natural science regarding everything that modern science has to say about the dependence of soul life on physical experience.

Even ordinary memory, which is thus an entirely soul power that is part of healthy soul life, even ordinary memory knows: spiritual research is linked to the tools of the body, because thinking must work in such a way that the fabric of thought sends its waves into the physical realm and thus gives the physical realm its due by developing thoughts that are capable of being remembered.

Spiritual research has come to a deep insight with regard to the share of bodily life in the life of the soul. And it is only a delusion and a misconception when some scientific school claims that true spiritual research wants to deny the dependence of ordinary thought or will life on the body. It is precisely through this spiritual research that it becomes clear that what is to be independent, soul-spiritual life must first be released from ordinary soul life.

But the ordinary life of the soul is such – and it is precisely from the point of view of the liberated life of the soul that one experiences it – the ordinary life of the soul is such that it is everywhere submerged in the ordinary life of the body and thus dependent to a certain extent on this life of the body.

And further, in the spiritual scientist's research, it is shown how other expressions of the soul, other experiences of the soul, which are rightly counted among the pathological experiences of the soul, are also bound to the life of the body. When the natural scientist comes and says: We know visions, we know hallucinations, we know illusions - we must, even if we have not researched all the details, definitely take the view that an illusory, a hallucinatory soul life is at the root of this, that the bodily tool that has to be used by the soul life is not functioning in the right way. When the natural scientist says this, he will find that the true spiritual researcher is in complete agreement with him. This is because the combination of visions, hallucinations and illusions with that which has just been described as developing in true spiritual research means combining things that are as different as day and night.

The development of soul powers, which spiritual research requires, lies in the exact opposite direction to the processes in the soul that lead to hallucinations, visions or illusions. And anyone who is in the process of developing spiritual research abilities knows that they should not devote themselves to that part of the soul which can lead to visions, illusions or hallucinations, but that he should devote himself to those forces in the soul which alone are fruitful for him, which alone lead him to something that is suitable for dispelling, combating and dispelling hallucinations, illusions and visions. The development of spiritual research into the life of the soul lies in an intensification of this, in something that makes visions, hallucinations or illusions healthy. Because hallucinations, visions and illusions make the human being dependent on the life of the body in a much greater degree than the ordinary life of the soul, which he develops in everyday life, this healthy ordinary life of the soul, makes it appear dependent on the body.

This does, of course, touch on a sensitive issue, in that spiritual researchers are perhaps misunderstood not so much by natural science as by a school of thought that also claims to be spiritual research. And here we touch on the area where some people claim that true spiritual research - which is difficult - should not be difficult. Understanding a watch is difficult; but you get involved with it if you want to understand it; but the deep secrets of the world and the secrets of the soul should not be difficult to understand!

But those who shy away from the difficulty of spiritual research find an easy way to look into the spiritual world, precisely by resorting to a visionary, hallucinatory life – even if this hallucinatory world appears in all kinds of guises. And the evil is that spiritual research is all too easily lumped together by those who do not like to get involved with the differences with all the amateurish goings-on that claim visions, hallucinations instead of true spiritual insight.

The spiritual researcher takes the following stand on these matters, and stands by it so firmly that what he has to advocate becomes spiritual research practice. He takes this standpoint: the ordinary mental life that makes us familiar with the physical environment in a healthy way, and with much of what can be grasped about the physical environment through the mind that is tied to the brain, this mental life is bound to the whole human body in its thinking, feeling and willing. The normally organized human body is the tool for this outwardly healthy spiritual life. If true enlightenment is to occur, so that one really looks into a spiritual world, then the human being must rise above this normal, ordinary looking at things, which is bound to the body, to a healthy body. He must make his looking more comprehensive. And above all, he must make it more suitable, more subject to the will. He must do it in such a way that, while a large part of what takes place in ordinary mental life remains unconscious precisely because the body serves as an instrument, in spiritual contemplation man cannot be as passive as he is in ordinary contemplation, but must be active in everything he contemplates; he must develop will, inner activity. In short, in true clairvoyance, the human being's experience becomes broader than that which is bound to the body.

But what is seen in hallucinatory, visionary, illusionary soul life is more bound to the body. Because it is usually not the whole body that is seen, but only a part of the body – so that another part of the body is even paralyzed – it is more bound to the body than the ordinary spiritual life that is unfolded in everyday life.

So that one does not, through visions, hallucinations or illusions, gain access to a spiritual world that can give one more insights than the outer world of the senses. On the contrary, one does not gain access to a supersensible world, but to a subsensible world. One uses a smaller part of one's body as a tool than in ordinary life, in which one uses one's whole body as a tool.

But this is also why hallucinations, visions, illusions are less subject to arbitrariness, less subject to acts of the will than the perceptions of ordinary life; while true clairvoyance is a more active process, that is, it is more subject to the will than this perception of ordinary life. And the images that arise in hallucinations, visions and illusions are much more bound to the body than the images of ordinary memory. And if man were clever, he would value the occurrence of the images of ordinary memory more highly than all the fantasies that live in visions and hallucinations and illusions, insofar as they are bound to the body in the way described. He would realize that it is only his need for sensation that leads him to appreciate not what he sees in everyday life, but to appreciate more what is rare, what one produces through some rare process - to appreciate this more for the exploration of the secrets of life than the everyday observation. And in this unfortunate, psychic sensationalism lies a multitude of aberrations that consist in an amateurish spiritual worldview.

It is gratifying to be able to point out that one has this or that medium. The spiritual researcher, who says yes to everything from his consciousness; you don't have to believe that. He says yes just as in everyday life everything comes from his consciousness. You can't be sure. You don't have to believe it. But if you have a medium, you can be sure, because the will plays no role in it, everything happens in natural processes. Real, will-free science is present!

The true spiritual researcher knows that the field of vision into the world is narrower for the medium – although nothing should be said against some research methods involving mediumship, I have already spoken about this here – but the true spiritual researcher sees that the field of vision into the world is narrower for the medium, not wider, but narrower than for ordinary observation in everyday life. In ordinary observation, in ordinary science, which simply come about with healthy senses and with a healthy mind, one experiences many more of the secrets of existence than through any kind of mediumship, through which one can only experience something strange - something strange because under abnormal conditions a smaller field of vision is overlooked. (Interjections: “That's wrong!”; “Oh oh!”).

But that is precisely what it is about, that for true clairvoyance this field of vision must be expanded, that this field of vision must be expanded precisely by the fact that what one otherwise experiences in terms of world secrets in ordinary life undergoes an addition, in order to experience what is now being experienced, completely independently of all physical activity!

It is therefore, esteemed audience, that a number of people are gradually coming to recognize, precisely from the genuine, true conditions of natural science, how all development in clairvoyance to the opposite side, from which, wherever the human soul develops, when it falls into hallucinations, mediumship and the like due to a downgrading of healthy life.

I have already indicated, dear attendees, that it will take quite a while before the recognition of such a spiritual path can be achieved on the basis of genuine science. Because the people who still call what is presented as the essence of spiritual research wrong will still be around for a long time! These people belong in the same category as those who initially rebelled when the Copernican worldview was introduced into human history; these people belong among those who are not counted on when it comes to the further development of because they are naturally subject to the law that everything that enters world development may initially appear to be wrong, or at least to be something dreamy, crazy, fantastic. [...]

But this, esteemed attendees, already indicates how, basically, I would say, the balance between spiritual science and natural science is slowly coming. Little by little, natural science will realize that the true spiritual researcher is indeed on their ground.

But today there is still a danger that must be faced directly, and it comes from another side. This danger is not to be sought among those who, perhaps because of well-founded habits of thought, are opponents of spiritual science because they are scientists, true, honest scientists; but the danger lies with those who often believe themselves to be true followers of spiritual science; for spiritual science has to shake off much of its coat-tails, if I may use the rough expression, that clings to it. And above all, it has to draw a clear dividing line between the paths it takes and that have been characterized, and those that lead into the hallucinatory, visionary and so on, into the media, and that do not broaden the field of vision in relation to everyday life, but narrow it.

Someone who has become established in any field of natural science, let us say – because this must be of particular interest to us for our topic today – let us say in the scientifically based psychiatry of today, who has become established in such a field today, who has experience through faithful and faithfully meant scientific research , what the seriousness of the methods of procedure in natural science means, who is familiar with the efforts in the genuine sense of truth, which prevails in the field of natural science today, where it appears truthfully and honestly, must, in a certain way, be given attention if he is still unable to approach spiritual science simply because of his habitual way of thinking. And if it happens to him, which can easily happen, that he does not immediately get to know spiritual science where it is represented by its serious methods - by methods that are just as serious as the scientific methods - if he does not get to know this spiritual science in these sources, but gets to know it through all kinds of followers and if he then throws this following together with what true spiritual research is, there is a danger.

I do not want to talk about appearances, dear attendees, I do not want to talk about the fact that today there are still people who see an essential thing in how one feeds oneself in order to get on the path of a certain spiritual research! Whether one is a vegetarian or not is a matter of taste; it depends on other things. There may be certain advantages and benefits; but with regard to the intimate development of the soul, which generates the forces that have been mentioned and leads to the spiritual world, what one eats or does not eat has nothing to do with it, directly. It can make the physical life, which goes hand in hand with it, more comfortable; but it has nothing to do with it directly. You cannot eat your way up into the spiritual world by not eating certain things, for example. And anyone who believes that you can eat your way up into the spiritual world through such external materialistic processes or not eat – let's say starve – is just as much on the wrong track as someone who, out of his materialism, what de La Mettrie, whom I quoted the day before yesterday as the father of modern materialism, saw as the influence of the food of a meal, the substances ingested, on the actual life of a person. These things are indeed plausible.

It is plausible, for example, much more plausible than anything that the spiritual researcher has to bring forward in further development, it is much more plausible when de La Mettrie says: What power joy has over us. Joy awakens in a sad heart; it passes over to the souls of the fellow diners and is expressed in those charming songs in which the French excel. And then de La Mettrie points out – draws attention to the fact, which is certainly true – that Erasmus of Rotterdam and Fontenelle, for example, would not have become the geniuses they were if just a small cog in their brain had developed differently than it did.

The truths that come from this side are characterized above all by the fact that they are self-evident, so self-evident as to be trivial, but they do not touch on the subject of true spiritual science. Because a statement like that – de La Mettrie makes it in relation to Fontenelle and Erasmus – can even be taken further. If you think of it as even more exaggerated, you can say: Well, if Erasmus' mother had been murdered by some bandit before Erasmus was born, then the whole of Erasmus would not have come into being. There you can see the dependence of the spiritual life on the physical.

Yes, esteemed attendees, that is the essential point: the opponent of spiritual science does not even suspect from this side how true spiritual research basically agrees with his trivialities. I do not want to speak of other external appearances either, but unfortunately a spiritual research world view is often judged by those external appearances, which, for example, express themselves - if it were not discussed, there would be no need to comment on it - in the fact that certain ladies who consider themselves to be spiritual researchers wear their hair short - if they are men, they wear their hair long - that they wear certain clothes and so on. Well, of course, all such frippery can be lumped together. But there is a much more serious area - the one that is most certainly likely to give rise to the worst attacks and opposition to spiritual science in the near future, and in the more distant future.

With true natural science, for example, and with true psychiatry, spiritual science will be able to fully agree. The spiritual researcher will readily concede to the psychiatrist that there is, for example, a certain pathological mystical disposition, and that simply due to some characteristic of the human body, a person shows a certain urge for inner brooding; that he then comes up with the idea of wanting to find the solution to great world riddles in a certain chaotic inner emotional life. That such drives are connected with the life of the body, that is what the psychiatrist of today will have to assert. In this the spiritual researcher will be in complete agreement with him! And he can do so because that which he, as a soul-spiritual being, must develop in order to enter the spiritual world must be made independent of the bodily, and must therefore also remain independent of a possibly diseased bodily.

Anyone who adopts the perspective that spiritual research must take must look at precisely such a process of a strengthened soul life, even in the case of a pathological, mystical disposition of the soul. And so, if you yourself had a mystical disposition, this morbid mystical disposition could be viewed like an object from the outside. And you would come to a healthy judgment about your own work if you strove for a true, healthy spiritual-scientific point of view.

In this area, it will depend on distinctions. The spiritual researcher would have to show, with regard to certain spiritual phenomena, how spiritual realities around him are experienced in such a way that the experiences can only be expressed in colorful images. You will find such colorful images described in my Theosophy and in Occult Science in Outline. When such colored pictures, such auric pictures, arise out of true spiritual research, one must be clear about the fact that they are developed with the inner will for that which is really spiritually experienced, and that such a description of a spiritual experience of color is not made in a passive letting-upon-oneself of some color impression (which, however, can also be a hallucination).

With regard to hallucinations in this area, the spiritual researcher is in complete agreement with the psychiatrist, who is grounded in natural science. The spiritual researcher knows that such perceptions can naturally arise out of the sick soul life. There are people who simply experience very definite inner color experiences when they read certain words, when certain letters affect them; there are people who, when something unpleasant is said to them, hear it only in the left ear; when something pleasant is said to them, in the right ear, and so on. These things belong entirely to the sphere with which bodily life is connected - more intimately connected with soul life than in the case of ordinary, everyday views of the world.

But the spiritual researcher stands on the same ground as the natural scientist with regard to these things. And more precisely than the natural scientist, he can see how such involuntary hallucinatory vision arises from the body's predestined devotion to its own processes, while in true clairvoyance, free, independent activity of the will, independent of the body, is involved in every detail that one experiences in relation to the spiritual world. When a person succumbs, let us say, to delusions or obsessions, the spiritual researcher will perhaps stand even more firmly on the ground occupied today by the scientifically trained psychiatrist, with regard to these areas in particular, and be clear about the fact that certain ideas that arise and exert a compulsion on the person that he cannot resist are conditioned by the fact that the life of the body has been pathologically altered. But with his spiritual life freed from the life of the body, he will be able to look more closely at this bondage of all involuntary, abnormal ideas to the body and its functions as a natural scientist himself. If only one would realize ever more deeply that true spiritual science need not be in disharmony with what natural science asserts as a justified demand.

But, dear assembled guests, although it is true that the spiritual researcher arrives at something that is outside of him, even if it is his own self, and fundamentally cannot even change his body if he does not , although this is absolutely correct, there will nevertheless be more and more people who believe that they recognize in a certain development that is bound to the body that which also leads to real insights into a completely different world than the ordinary one. And there will be confusion among them; and these are often precisely those who lean on all kinds of spiritual-scientific, even real spiritual-scientific worldviews, and these spiritual-scientific worldviews are often judged by them.

There are people, let us say, who from the outset are afflicted with some kind of predisposition to abnormal mental life. If they had remained outside of a spiritual-scientific current, then, of course, they would have come to madness themselves in the course of a certain time. Now, due to some circumstances, they have come close to a spiritual-scientific worldview. Instead of giving themselves up to all kinds of crazy ideas outside, they then give themselves up to their crazy ideas within this school of thought. Because then, if one does not distinguish, one can of course very truly say: Well, the school of thought has driven the person concerned crazy! - But in the end, what are such statements worth?

They remind you again and again, dear attendees, of that old woman who looked after the great anatomist Hyrtl in his last days; and when he died, she went out into the street and said: Yes, now Hyrtl has died! That's what happens when you spend so much time studying! Then a stroke strikes him down! Hyrtl lived to be eighty-four years old!

This should be considered proof that, in this case at least, studying was less harmful than drinking wine and beer is for some people, and that a stroke can strike at a much earlier age.

Equally clever are those judgments that are often made when someone, afflicted with some kind of mental illness, has spiritual scientific views and after some time shows himself to be crazy - when it is said: If he had not come to this spiritual science, he would not have gone crazy!

The truth is this: one can, of course, just as well as through cleverness, come to spiritual science through madness and just as well through one's weak abilities come to madness there, or through some other kind of abnormal abilities come to madness, if one is unsatisfied by this or that in life. One goes here or there to find satisfaction, and then, of course, believes that one can feel comfortable in what initially seems difficult, by indulging in strange, unclear ideas that one has no desire to clarify, one believes that one can free oneself from some of life's pressures. The amount of spiritual research attributed to this side, which must therefore be characterized, cannot be exhaustively stated!

This, however, demands, demands more and more that it be pointed out that by its very nature, all spiritual research methods cannot, under any circumstances, be related to any kind of pathological mental life, because they are built precisely on freeing oneself from everything that can cause pathological mental life.

But just as I was able to point out certain dangers and adversities that are asserted against spiritual science in detail, so it can be said that with regard to its representation in social life, in human life in general, it is all too easily lumped together with all sorts of amateurish, even fraudulent, charlatan-like paths. And because these things, dear attendees, are now being discussed in more materialistic circles of world outlook, the spiritual researcher must necessarily point out how he draws a strict dividing line between what he, in an honest striving for truth, pursues only as a goal of truth, and all the various things that are asserting themselves in a field where one can so easily rely on superstition and on the credulity and for all kinds of impure goals, people try to spread alleged spiritual science or - as it is also called - occultism, so that people are confused by all kinds of secretions of what occult knowledge is supposed to be, and when they have been confused, they have a certain power over them - even if in our time it is said over and over again: it is the time when we have finally freed ourselves from the old belief in authority and when people profess “free judgment”.

Well, the truth of what this claim is based on is not so far away. It is true that people boast about it very much, saying that in earlier times people believed in the dogmas of the church fathers. Yes, for those people the church fathers were called Tertullian, Gregory of Nazianz, Irenaeus and so on; for modern people, who in their opinion - and that they have the opinion is perhaps even more harmful than it was for the old people that they did not have it. For modern people, who believe that they do not look to any authorities, the “church fathers” today are called: Helmholtz, Haeckel, Darwin, Dubois-Reymond and so on - they are only secular church fathers. They are spoken of more as a principle; but the dependencies on them are quite the same. We must not believe that credulity and superstition have particularly diminished in our time. They have only taken on a different form.

And so the true spiritual researcher is necessary so that he is not confused, especially in the present fateful time, with what, under the guise of an alleged occult science, pursues all sorts of dishonest and corrupting goals. So that he cannot be lumped together with it, for this is happening more and more every day: everything, even the most crass and foolish superstition, is lumped together with that spiritual science which, in fact, has a brighter, clearer, more illuminated thinking than even ordinary science, as can be sufficiently proven.

And here attention must be drawn to an apparent phenomenon, because otherwise errors could all too easily arise in this field if it were not known what the spiritual researcher wants to discard; it is positively a duty to draw attention to certain things that are also connected with our present momentous world-historical events. The following is mentioned only, as already stated, to set forth spiritual science in its purity and to draw a line against dishonesty. Only individual facts are singled out, and only for the reason that they are discussed in newspapers hostile to spiritual science.

For example, a personality who lives in the western part of Europe, in a capital city of the western part of Europe, published a kind of “almanac”, a yearbook, every year for years. Such a yearbook for 1913 has already been published in 1912. In this yearbook for 1913, which appeared in 1912, the words were written, esteemed attendees, with reference to the development of Austria - the words were: the one who believes that he will govern will not govern; on the other hand, another young man, who is believed to not yet govern, will govern. And in the almanac that was printed in 1913 for 1914, these things were repeated.

The credulity of our time, the foolish superstition, can of course easily believe in all sorts of prophecies. And how many will have believed in prophecy in this area!

Perhaps people will believe less in prophecy when they know that almost simultaneously with the appearance of this passage in the said almanac, the following sentences appeared in a very ordinary Parisian newspaper, “Paris-Midi”: “It is said that it is wished that the Archduke Franz Ferdinand of Austria be assassinated at the right time.

The personality who wrote such things in her almanac is probably connected with certain circles that pursue this or that goal through all kinds of underground channels. And anyone who is serious about spiritual research must also show that they agree with serious, scientific thinking in this area, even if it initially comes from the field of materialism, and not with the fraud that, under the guise of prophecy, pursues all kinds of charlatanistic or dishonest goals. The same personality who published this almanac and supposedly knew how to predict what would happen as a prophecy of the future, went from Paris to Rome in the first days of August 1914 to influence certain people there in their way to do certain things, which then contributed to the well-known interest in current events, or at least was supposed to contribute something.

The personality who wrote such things in her almanac is probably connected with certain circles that pursue this or that goal through all kinds of underground channels. And anyone who is truly sincere in their spiritual research must also show that they agree with serious, scientific thinking in this area, even if it initially comes from the field of materialism, and not with the fraud that pursues all kinds of charlatanistic or dishonest goals under the guise of prophecy. The same personality who published this almanac and supposedly knew how to predict what would happen like a prophecy of the future, went from Paris to Rome in the first days of August 1914 to influence certain people there in their way to certain things, which then contributed at least something to the well-known interest in current events, or at least should contribute something.

Because, as already mentioned, these things are publicly discussed, the spiritual researcher must point out that all unhealthy response of the human soul to this or that “revelation” based on such foundations must be rooted out by true spiritual research! True spiritual research will not work towards the unhealthy, but towards the healthy. For true spiritual research is not capable of obscuring thinking or making man stupid in regard to the outer real processes of life. Everything that paralyzes spiritual life and leads it astray, as has been described, also clouds thinking and makes it dull to the sober realities of life. Everything that broadens, these spiritual explorations that expand one's view beyond ordinary life, also enlightens one's healthy judgment of this ordinary life. This does not force people to be deceived under the influence of superstition, but it does lead to a clearer and brighter understanding of life's circumstances.

In this area, spiritual science still has much to offer and much strength to give. For today, esteemed attendees, one does not notice how, I might say, dull the weapon of thought has become, how much thoughtlessness always prevails!

In conclusion, let me give you another example of this, which will show you where unhealthy thinking lies and that this unhealthy thinking does not lie in spiritual science.

I would like to say: chance has just brought it home to me, which I now have to explain in relation to the following. Some time ago, dear attendees, I gave a lecture in a city in Austria. There I developed thoughts that I had also developed here in Munich, partly in the lecture that I gave here months ago, about the world view of German idealism, partly in the lecture that I gave here the day before yesterday about the individual national souls.

I think that all healthy thinking will be able to at least recognize this – however one may critically view it – at least recognize that when one truly looks into the spirits of the people, into the individual national souls, certain characteristics present themselves, so that the individual national soul differs from the other in a certain way.

I also presented this in that city in Austria. Not only did a confused mind in a newspaper at the time go on about this truth, which he did not understand at all; he also said: I would have taken the opportunity, because the military power relations in the east and West and Central Europe happened to have brought about antagonism, to now also construct a spiritual antagonism. Well, that was a confusion that one can absolutely conceive in a “daily paper”. But that was not enough; rather, a reprint of what was in that “daily paper” at the time appeared in a German magazine. And in a German magazine, a man writes - according to him, he is an Austrian German - the following words, really the following words:

"The critic's accusation that Steiner has constructed opposing cultures from the current constellation of powers is justified. With the best will in the world, I am unable to perceive any essential difference between Central European and Western and Eastern European culture, as Steiner does. In my opinion, European culture is essentially completely the same.

Consider the light of thought that such a claim casts! Consider it, honored attendees! Yet the same man even finds the opportunity to say:

“Intellectual life has also developed in this direction and is absorbed in this pursuit. The wild greed of the European man of culture for the possession of earthly goods would degenerate into a predatory struggle of all against all if individuals were not constrained by iron state structures.”

Now I ask you: Did the “human individuals” today declare war, or did those at the heads of the states?

So with a complete slap in the face of what is accessible to the simplest thought, people are beguiled! Such things exist in the world of that thinking, which one does not want to recognize as unhealthy today because one has become too indifferent to it. Instead, one finds, the less one is aware of it in particular, in what is contained in true spiritual science, that which is intended to mislead people, that which is intended to create confused ideas in people.

Truly, the spiritual researcher could, if he found it somehow compatible with his otherwise sound character, could fall into a certain complacency when he sees the confusion of ideas prevailing today as a result of a very common-place thinking - but which in truth turns out to be quite unhealthy compared to the healthy thinking life of spiritual research.

It is possible – one must, I would say, as with Hamlet's words: “Writing table here!”, so that one can write it down – it is possible that a person exists who is able to tie something like this to humanity! And it is possible that a magazine exists that prints something like this! The person who publishes the magazine is called: Dr. Friedrich Maier and lives in Tübingen. And attention must be drawn to such things so that one can see where unhealthy thinking and spiritual life exist.

In this case, dear attendees, if one or the other might be surprised that I say such things with apparent zeal – as one might always believe in such a case – perhaps out of wounded, personal vanity, I can in this case provide the counter proof, I can adduce the counterproof from the journal itself – although anyone who knows me and is familiar with how I represent spiritual science will trust me when I say that whether what I do and say is praised or criticized by someone else is of as little personal concern to me as possible! Truly, whether someone praises or criticizes what I do and say is of as little personal concern to me as possible. But when it is a matter of pointing out where there is public mental illness or health, then I feel called upon to have my say, precisely from the point of view of pure spiritual science.

As I said, I can prove that I am not dealing with vanity here; for I have published a brochure - “Thoughts during the Time of War. For Germans and those who do not believe they have to hate – Berlin 1915). These are – admittedly with somewhat different examples, but essentially – exactly the same thoughts that I expressed at the time in Linz an der Donau and in other lectures, which I – as I have explained here – on the diversity of the European national souls. The thoughts are contained in it, of which the magazine I have just mentioned has spoken in such a way, as it has been suggested, has spoken in such a really nonsensical way. The next issue of this magazine contains the continuation of the article. In any case, it continues in the same vein. And at the end of the same issue there is a section in which the brochure 'Thoughts During the Time of War' is discussed. And there this book is particularly praised. Part of the article was written in August 1915, the rest in [October] 1915. So in this [...] article, alongside the article in which the foolishness in question is mentioned, there is also a laudatory review of the book that says exactly the same thing! So here we have a case, ladies and gentlemen, which I just wanted to highlight, that should really be seen, and from which it can be seen how true spiritual science is often placed in the overall spiritual life of humanity. I have often pointed out how the spiritual and cultural conditions of the present demand that from now on and into the future, spiritual science must be incorporated into the development of humanity.

Of course there will be people for a long time to come who will denounce, defame and fight spiritual science. But spiritual science, firmly rooted in the ground it has managed to gain through the foundations it has laid today and in the past, will always and forever have to be aware that the truth, if it is the truth – and if it is the truth is the truth, it will always and always have to be aware that the truth, if it is the truth, will find its way through the narrowest cracks, no matter how large the masses of rocks of prejudice and slander and opposition that arise, which only leave the small cracks for the truth to pass through.

Therefore, esteemed ladies and gentlemen, allow me to conclude these reflections of today, which only sought to hint at a truly healthy soul life in connection with spiritual research, with what lives in the spiritual researcher who carries the fundamental nerve of his science within him as the source that gives him convincing power and certainty of action and will.

To this spiritual researcher - to put it figuratively - the human soul appears as a sister of truth. And by cherishing this thought, he says to himself: One can fight the truth, but it will always and again assert itself through the truth power within it, even if the fight should make its existence difficult in a certain period of time. One can even suppress the truth with force, suppress it for a certain period of time; not suppress it for the entire developmental history of humanity.

The suppressed truth will emerge again and again, because the human soul and the truth are siblings. And even if, as is otherwise the case with siblings, they live in a kind of disharmony and alienation in certain periods of time, There will always be periods of time when truth and the human soul will come together in their brotherly relationship and remember their origin, their common origin, their paternal source in the world. And this common paternal source in the world for truth and the human soul, which is at the same time the source for all true soul-searching, is what spiritual science, in healthy endeavor, seeks to find. This is the world spirit itself, interweaving and permeating from eternity to eternity, into which, starting from the point of origin of matter, to penetrate is the task and goal of all true and healthy spiritual research.

Dear attendees, for some time now, I have had the honor of speaking here in this city about topics in the humanities. Since our friends have also requested such reflections this year, I will try to offer such reflections here in these fateful times. But it will be understandable, dear attendees, that at least today's introductory reflection is directly related to what is happening in our fateful times, which touches our soul and our heart so deeply. In our time, we do not want to avert our attention from all the immense sacrifices that have to be made, the duties and the high demands that this time places on us. We do not want to say a word that cannot be spoken with this nuance of feeling and that can be spoken with certainty to those those who are fighting on the fields, where today it is not spoken by words, where it is spoken by actions, by suffering and blood, by the commitment of the whole person, one would not want to speak a word that is not spoken to those in spirit who have to stand up in these fields for the great events of the present!

For today's lecture, I have chosen a question, esteemed attendees, that may arise when one allows oneself to be influenced by the many things that confront the Central European people today from all sides, one might say not only from Europe but from the world: The question is raised: Why do they call the people of Schiller and Fichte a “barbarian people”?

But – and this is the point of my remarks – my concern is not so much to answer this question in front of you here in great detail, but rather to show how this question arises in our present day; or rather, how it is possible that this question arises. For it may be [made] clear from my remarks that it is not up to us here in the middle of Europe to answer this question, but it is very much up to us to feel this question so deeply, for coming times, like a warning to history, to feel it from the core of our Central European being.

It is said of the great battles fought by the ancestors of the Central European peoples and the peoples of antiquity that the peoples went into battle singing, which were meant for the great ancestors, [who] were therefore meant for the great ancestors because these peoples had the deep-seated conviction that the spirit of the ancestors was directly present in the atmosphere in which the peoples breathed. In such a way, wherever human feeling was originally incorporated into the world view, the question of inheritance, which is now so much discussed in material science, was always understood in the spiritual sense. If one speaks of heredity in materialistic science as if only the characteristics of living beings were inherited by their physical descendants through physical means, then one must, where the great moral and spiritual events take place in the course of human development, one must speak of the fact that not only are the qualities of the ancestors present in the following times, but that the spiritual and moral aspects are also alive and well among the descendants, and that what has been passed down from the ancestors to the culture of the descendants is something that the later generations have to do.

Of course, we cannot talk here about all the ancestors, including those of our own time, who come into consideration when we are dealing with German, Central European nature. We would like to highlight two spiritual ancestors of German development, Schiller and Fichte.

One of these personalities comes directly from the country in which we find ourselves here; the other connects original German intellectual life from more northern regions, also in personal and human friendship, with what the great Württemberger Schiller achieved; the other personality we want to choose today to let their impulses work on us a little more sensitively, is Johann Gottlieb Fichte. And, dear honored attendees, I have not chosen this starting point to stir up sentimental feelings, that is far from my mind, but because I believe that there is indeed something like a spiritual magic that emanates from the last moments of the earthly lives of these two spiritual heroes. For this reason, not for sentimental reasons, we can look back on the last moments of Schiller and Fichte's earthly lives through the intimate way of contemplating German spirit, and I would say with such familiarity, especially with these two personalities, who spent their soul in the physical human body.

The younger Voß tells us what Schiller's last days and last moments were like. There he stands before us, this death of Schiller, this death of which we are convinced when we look at the course of Schiller's life, that despite having occurred early, it occurred so late only because Schiller's strong soul, because his powerful spiritual impulses wrested this death from the decaying body over the years! And we can follow him from the descriptions we have - this Schiller - of how he is still present in the last days, even spiritually and emotionally, how his body already bears the marks of death. We follow him into this hour of death according to the descriptions of Voß and with deeply moved hearts we follow how Schiller's spirit, fighting with the darkening forces of the body, repeatedly looks through the once so fiery eyes; how he then let himself be - Schiller - his youngest young child, how he, from the depths of his soul, through his spirited eyes that have now died in death, turns his last glance to this little child, as if he had something important to say to him; how he then returns the child, turns away, turns his face to the wall. We, the honored attendees, get the feeling that we have to identify with this child to some extent. The person who described this scene says: “It was as if Schiller still wanted to say to this child, ‘I couldn't be enough of a father to you; I still had so much to do for you’.”

One would like to say: the whole German nation can feel this way, as Schiller's child, and can relate these words to itself. Schiller died as if he still had much, much to say to his people. And the feeling arises from this, from contemplating such a scene, as it is necessary for this German nation to immerse itself in the impulses that emerged from Schiller's spiritual power and that are to be taken up in every age in order to to the goals of human evolution in the way that the German people are predisposed to do: to bring forth more and more of the fruits that were contained in the blossoms that Schiller once gave them.

And when we look at the other personality, at Johann Gottlieb Fichte's last days, we might say that the contemplation of his last days penetrates us just as deeply, just as directly into our hearts and souls. He often considered – Fichte, the great philosopher of humanity and at the same time the great philosopher of his people – whether he should take a direct part in the great struggle for Germany's freedom that had to be fought in his last years, whether he should take a direct part in this great struggle as a fighter. He then believed that he could achieve more through his mental strength than through physical strength. But Fichte's wonderful and equally talented wife devoted herself to caring for the sick and brought the military hospital fever home to him. He had to care for his wife. She recovered, but the illness passed to Fichte. And so, in a sense, he became an indirect victim of the German struggle for freedom.

But now he stands before us, the man who, out of the strength of his will, gave birth to a world of the spirit, as he was in his last moments. His thoughts were focused only on what had been achieved by the German armies fighting in the west. And when he had to lie down and the feverish dreams mingled with the ideas that had been so energetically clear throughout his entire life, these feverish dreams were filled with images of the battles he heard about; he, the philosopher, felt himself in the midst of the fighters. The philosophical thoughts that he had felt sprouting in his soul immediately merged with these, one might say, so real, in relation to the real phenomena of the time, and the philosopher saw himself, even in his feverish thoughts, deeply connected with what was moving his time.

His son approached his deathbed and a medicine was brought to him. He felt so abandoned in his feverish dreams, so united with the great task of his time, that he said, “I do not need any medicine,” and pushed the medicine back with his hand, “because I feel that I will recover.” He recovered – albeit to his death – but his spirit lives among us. And, as it may seem, one gets a good insight into the nature and essence of the people they now call a “barbarian people” if one turns one's gaze a little to Johann Gottlieb Fichte. At the time when the German people had to fight for their recognition from the depths of their humiliation, it was Johann Gottlieb Fichte who, not only from a theoretical-philosophical basis, but also from the connection he felt between his own soul and the soul of the German people, sought to provide clarity for himself and this people about this German people's very essence.

And we are immediately pointed to one character trait, of this people in its deepest essence, when we consider how Fichte, at one of the most difficult times for the German spirit, held his significant “Speeches to the German Nation,” and how he made three questions the starting point of his reflections. And we are strangely touched by these three questions that Fichte raised in his “Speeches to the German Nation” at the time. The first is: “Whether it is true or not true that there is a German nation and that its continued existence in its peculiar and independent essence is now in danger?”

Today, esteemed attendees, we hardly want to raise this question again, given what the German essence has become, especially through the Schiller-Fichte period, but the final sentence still goes deep into our hearts; and we too can say of our present: “whether this nation in its peculiar and independent essence is currently in danger?” The second question is: “Whether it is worth the effort to maintain it or not?” The answer is given by what the German spirit achieved in the nineteenth century for the development of the world. The third question, which Fichte develops out of his view of the world in particular, was this: “Whether there is any sure and effective means of this preservation, and what this means is?” Fichte then linked these three questions to the considerations that form the content of his “Discourses to the German Nation”.

World history is moving fast in our present times, and we must also count the past century as such. It is impossible, after all that has emerged in intellectual life from the seeds sown by the Schiller-Fichte period, to still profess, to directly profess the answers that Fichte himself gave to these questions. But all the more one feels related when one lets oneself be imbued by the Central European, by the German essence, with the way Fichte at the time gave his answer in his “Discourses to the German Nation”, namely to these three questions.

Fichte tried, so to speak, to put together this answer of his from two parts, first from a consideration of the essence of the German people. Because, after all, he wanted to speak to the German people. Fichte tried – admittedly, we will not try this in the Fichte way today, but we have to answer such questions [with the powers that we have in turn received from this Fichte way] – he tried to answer these questions by examining the peculiarities of the German language. He believed he could see how this language differs in its folklore from the languages of those peoples who were then in conflict with the German peoples. And he believed that he could deduce the essence of this from the fact that the German people, from the very roots of their development, had connected themselves with the source of their language, that they had developed this language directly from these roots of the language in an uninterrupted sequence and had remained with this language, and that they had embodied in this language what they had to develop out of their soul.

While the Romance peoples, according to Fichte, suffered a break in their development, they had gone along with that feeling and sensing embodied in the German language up to a certain point of this development, but then adopted a foreign language and now in a foreign linguistic body, live the mental peculiarities, whereby a break in development has occurred and what Fichte seeks in the meaning of the German essence, the original freshness and immediacy with which the national essence expresses itself, has been lost.

What we can fully acknowledge today is not what Johann Gottlieb Fichte believes he has gained in knowledge by this path, because this scientific consideration has passed over it, although these insights are true in their root, in one direction. But that is not what Fichte arrived at. Rather, what we still find fruitful today is the way in which Fichte approaches the essence of his people.

For what did Fichte want? He wanted to recognize the nature of the German people by visualizing this nature as emerging from the innermost, most secret roots of the human soul without any break in development. He believed that such a people were secure in their future, indeed in their eternity, that they were in uninterrupted development and in connection with the roots of inner life, as he repeatedly expressed, with the deepest essence of soul life.

But that, dearest present, is basically also the keynote of all the spiritual-scientific reflections that I have been allowed to present here in this hall for years. In this respect, this spiritual-scientific reflection is connected in its innermost essence with the nature of Johann Gottlieb Fichte.

To what extent these roots of the human soul lead to spiritual knowledge – we will have to talk about this tomorrow, to what extent what is being sought here really points to Fichte in the true, right sense – only a few words will be said about this now.

From all the considerations that I have been allowed to present here, it has emerged that this spiritual science wants to be – in contrast to a merely external science that reflects on the senses and the mind bound to the brain – that this spiritual science wants to be a science that arises directly from the activity of the innermost human core, from the realization that this human core – which, in contrast to the mortal body, is the eternal and imperishable part in man, can be detached from the ordinary view of the outer senses and the intellect during the life of the body by means to be discussed tomorrow, so that it can be active free of the body and able to look into the spiritual world, so that one's own spiritual essence becomes an immediate reality.

In the deepest sense, spiritual science seeks to appeal to this human self-core, which stems from the source of spiritual life. In this respect, spiritual science is in complete contrast to science, which merely passively surrenders to external impressions and merely allows itself to be approached by what external observation and dissection of the intellect can yield in relation to this observation. Spiritual science stands in contrast to the mere passive reception of a science! Spiritual science wants to be - if the word may be used without arrogance - a valiant science that does not arise from passivity, but from activity, from appealing to the roots of life, from drawing on this innermost source of the roots of life.

And when these roots have been unearthed by appealing to spiritual vision, which confronts a spiritual world in such a way that it first produces the spiritual sense organs – to use a Goethean expression, the spiritual eyes and ears – out of itself, in order to direct them into the spiritual world and to perceive this spiritual world as real as physical eyes and ears can perceive the sensual world as real, as truly, then spiritual science may feel that it is a disciple of that which Johann Gottlieb Fichte sensed, that he willed.

And just when one considers, esteemed attendees, the way in which Fichte knew he was connected to the whole idiosyncrasy and nature of the German character, then one can know that the special dispositions for letting the spirit ascend to the spiritual heights really do exist in this German character. “What kind of philosopher one is” – Fichte once coined a phrase – “depends on what kind of person one is.” And he showed that he wanted to be a German human being. That is why he became the German philosopher that he was. So what kind of philosopher was Johann Gottlieb Fichte? The one who incessantly appealed from the mere world of the senses to the spiritual world and emphasized what was so beautifully expressed in his lectures at the University of Berlin in 1811 on the “Facts of Consciousness,” where he said: “What I have to say to you presupposes a special spiritual sense. Those who only want to accept what the external senses perceive will not understand me. For them, I speak as a single seer among a crowd of the blind-born.

Fichte's striving was directed towards the contemplation of the spirit, towards the experience of the spiritual weaving and essence in the world and in the human soul, and he felt that it welled up from the innermost stirrings of his people's lives. And so we see, not in the striving towards the spiritual, but in the deep disposition of this spiritual research and search with the innermost sources of the personality, to connect the innermost stirrings of human life; in this we see in Fichte the core, the expression of the Central European people, the German people.

Therefore, we find that Fichte emphasizes this concisely, which, as a worldview, must be based on the contemplation of the spirit. One needs only to say a few words, [dear attendees], about what Fichte used to express something of the innermost part of his research and striving, which he knew to be identical with the striving of the German national spirit; and one gets a characteristic of what is actually meant by it.

Thus Fichte's wonderful words, spoken by himself in the “Speeches to the German Nation”, are just as much a characteristic of the deepest human striving as they are of the deepest spiritual inclinations of his people, and he characterizes both when he says:

Time and eternity and infinity beholds them

– he means the philosophy that he sought [from the innermost roots of the vital impulses of his people] –

in its origin from the appearance and becoming visible of that One, which is in itself absolutely invisible and only in this invisibility of His is grasped, truly grasped.

All persistent existence that appears as non-spiritual life is only an empty shadow, cast out of seeing and mediated many times over by nothingness. In contrast to this, and through the recognition of this as a manyfold mediated nothingness, seeing itself is to rise to the recognition of its own nothingness and to the acknowledgment of the invisible as the only true.

But, dear honored attendees, Fichte did not express what he felt was the innermost essence of his quest only in such abstract words. Our spiritual scientific observations have often led us to show how spiritual science can establish in man a conviction based on good foundations, that the eternal core of being can be experienced in man, that consciously passes through the gate of death in order to enter into a new existence in the spiritual world after a time of purely spiritual experience. And spiritual science, which is an active science, which wants to be a brave science without arrogance, wants to be a science based on the active powers of the soul, does not speak in an indefinite way about life after death, it seeks to grasp the peculiarity of the human being in order to show how it progresses into the spiritual world. There it also knows how to speak of it, not merely in an abstract way, but in a concrete way, as the soul knows itself as living, as living can know through those cognitions that we will talk about tomorrow, which the soul can gain when it is outside the body, when it looks outside the body at this body, as if it were an external object, as if it were something external.

Just as the other science speaks of the things of the sensual world, of the things that are seen through the senses, so spiritual science speaks of that seeing that looks back from the spiritual world at the physical world and is able to bring it into a relationship.

Where Fichte attempts to approach the second part of the third question he raised, which is this means for the development of his people, he makes a peculiar remark. Fichte seeks this means in a radical national education that changes the view that lies before him. We cannot speak today - [since time truly does not permit it] - about the details of Fichte's ideas; but in a radical change of all educational principles, Fichte seeks to see that which, in his conviction, is most conducive to the development of his people. An education that does not merely go to externals, but goes to the deepest “roots of the stirrings of life”. And here Fichte feels, when he speaks of it, that this educational ideal differs greatly from what people, according to previous views, had to consider possible in education. He now puts himself in such a position as if he were looking from his horizon, into which his ideal really shines, and wants to look down on what he considers to be outdated [old educational principles]. And he now describes how that which has become obsolete appears to him. He describes it again in the characteristic words of his 'Addresses to the German Nation', words which are easily overlooked but which must strike a deep chord in anyone who has absorbed the more recent spiritual science. Fichte says:

Time appears to me

- the time, namely, in which the old educational principles have prevailed -,

seems to me like a shadow that stands over its corpses, from which an army of diseases has just driven it out, and laments and cannot tear its gaze away from the formerly so beloved shell and desperately tries all means to get back into the dwelling of the plague. The invigorating breezes of the other world, into which the departed has entered, have already taken her in and are surrounding her with a warm breath of love; the secret voices of her sisters are already joyfully greeting her and welcoming her; she is already stirring and expanding within all directions, to develop the more magnificent form into which she is to grow; but she has no feeling for these airs or hearing for these voices, or, if she had, she is absorbed in pain over her loss, with which she believes she has lost herself at the same time.

Now, dear readers, if we take the insights of spiritual science as they can be developed in our time, and if we try to symbolize, from the way spiritual science shows it, this way in which man looks back at his body after death, how he feels about this body, if one wants to create a symbol for something that one wants to evolve from, then one cannot develop a better symbol than that which Fichte has developed. Must we not say:

In the best that we seek, lives that which was absorbed in Fichte, which lived in its great ancestor. For was he not truly with the best that we seek, that must be sought in the transition of human development to a spiritual life? And does it not mean something that Fichte brings this search into intimate connection with the German essence? Precisely what the German essence is becomes so vivid when one - not in abstract theory, but in human, living feeling - takes in what Fichte gives in his “Addresses to the German Nation” and allows oneself to be somewhat influenced by it.

It is very remarkable that in Fichte we have one of the philosophical representatives of the German nation in a period of this nation's development, [at a time] when it was indeed facing a tough test, when it had already gone through centuries of development, questioning the innermost essence of this nation, posing the great inner question of destiny: “What is a German, actually?”

With that, dear attendees, we have something that is truly characteristic of the German character. One is English, French, Italian through that which is imprinted in one through national peculiarity. One is English, French, Spanish, Italian, Russian at some point in time. But, as can be seen from Fichte's words, one is never German, one becomes German continuously; because Germanness stands before Germanness as a lofty ideal. And the German looks up humbly at this ideal and asks himself: How do I become German?

And so, in this becoming German, the impulses of becoming human basically come together. Part of developing what characterizes the German character is – one would almost like to say, if the word were not absurd – the elevation of the national feeling of the German to general humanity in the sense of the word coined by Schiller for something else: “To which nation do you profess yourself?” And the answer could be: “To none of the existing ones.” And why none of the existing ones? “Because of German nationality!” For that is the characteristic difference of German nationality, and that emerges precisely from Fichte's so annoying words: it is the essence of Germanness to strive for the essence of the universally human, to search relentlessly: How do you become human? How to become a human being in the most universal sense of the word? There is an apparent contradiction in this; but the contradiction is in everything that is alive; the contradiction is the characteristic of the living. And this – what could be called a characteristic of Germanness, which lies in an eternal striving for [universal] humanity – this becomes clear to us again so beautifully in Fichte's words.

Fichte wants to provide an answer to the question of who can actually be considered a German. And he says in the “Addresses to the German Nation”, which can be described as one of the most German of German intellectual products:

[...] whoever believes in spirituality and freedom of this spirituality, and wants the eternal further development of this spirituality through freedom, that, wherever it is born and in whatever language it speaks, is of our race, belongs to us and will join us.

In this, we also have something of the universal striving that is expressed when one considers German striving in its truly inner sense, or - to use this word of Fichte's again - at the “roots of the stirrings of life”.

And basically, dear attendees, all the strength that can arise from such a view of life lies in every word that Fichte spoke, but especially in those words that he spoke to express the consciousness that arose from this view of the world, which was precisely suited to his nature. One is tempted to say: Just as the soul forces express themselves as spirit and at the same time as will, and express themselves as eternal inner becoming, so it sounds to us when Fichte - not from a theoretical consideration, but from the context of all human soul forces - expresses himself about the immortality of man, how he now turns his gaze to the countless stars that are in the cosmos, [and suns] and the planets that move when he turns his gaze to high mountains, to the rocks, the clouds that surround them, to the forests and rivers, when he turns his gaze to the three realms of nature, and then turns back to the human soul, and that which expresses itself to his consciousness, expressed something like this in a speech he gave to his Jena students:

And you stars [and you clouds and you rocks], you mountains all, when you all collapse once, when lightning flashes through you, when the elemental forces crush you, so that not a speck of dust of you remains, you tell me nothing about the nature of my own soul. This defies your power, this is eternal, as you are not eternal.

Spiritual science today must speak differently about these things because it draws the appropriate conviction from sources of knowledge. But in Fichte's starting points, a disposition for spiritual science arises from a knowledge that is at the same time a will, from a will that is at the same time knowledge, a willing knowledge that the eternal human soul, which passes through birth and death, is grasped in the immediate becoming and in the coexistence with this eternal life of the human soul knows the personality as connected with eternity.

And the tone that arises from such consciousness pervades as a fundamental tone the discourses that Fichte gave in order to make his people aware in fateful times of what they have to defend, what they hold as their richest treasure in the depths of their souls, and what they have and must defend against all the world. It is the striving for universal humanity – arising out of the essence of his people.

And, as if to confirm what Johann Gottlieb Fichte, the philosopher, expresses, stands Schiller, the great, urgent poet, who, from the mystically deep essence of the South German, especially the Swabian spirit, and who had also been uplifted by Goethe's ideas to that striving which, arising from the striving of a single nation, seeks to give birth to the most universal of all human strivings.

Today, Schiller is not sufficiently appreciated for the way he raised his people to a [level of education] when he created a work that is particularly great because of the level of education, the nobility of education and the intellectual atmosphere from which the work arose. I am referring to the work that is most easily overlooked, Letters on the Aesthetic Education of Man. One could also say that Schiller tried to answer the question for his people through this work: How does man achieve freedom? And in the highest style, he approaches the riddle of human freedom. I would like to say: There is no intellectual height, there is no human-filled, feeling-filled depth from which Schiller does not want to draw the means to answer the question: What is human freedom?

Schiller says to himself that human freedom can be compromised in two ways in the highest style. First, there is that to which man must submit in logical necessity if he is to follow his reason, which chains conclusion to conclusion.

Man may feel outwardly free in such logical activity, inwardly he is not free, for he is a slave to logical necessity; and in submitting to it, he is not free, man. Nor is he free when he has to submit to the senses driving feeling, the natural necessities of nature's necessity.

Man can become unfree in these two ways.

But how does he become free? Oh, he becomes free in the manner of Schiller when he succeeds in detaching from his inner depths that which rests hidden as the core of his being, that which is not directly perceived between birth and death, that which can only be perceived when it is detached from its hidden existence and when the being ascends on the one hand into the spiritual region, in order to develop such inner impulses there, whereby the soul becomes master in the world, where it would otherwise be a slave, when it can ascend into the realm of spirituality and freely interact within it, as a child freely interacts in its play.

Then the soul feels free in spirit and when it can descend again into the body, but does not lose the spirit, but descends with the spirit into what is necessary for the senses, and handles the senses in such a way that what the eye sees, what the ear hears, that the hand seizes, that in the sensual the spirituality is seen through, everything spiritual is sensually experienced, everything sensual is spiritualized, that the higher self in the self, for which Schiller strove by writing these letters, is experienced.

One may ask, does it not signify a high flowering of human development when, out of the forces of a people, not a philosophical-theoretical answer to the highest human questions is given, but an answer from the full range of human feeling, as Schiller gave it? It was then that Schiller also raised the significant question: What are the aberrations of humanity and humanity?

On the one hand, there is the “barbarian”; the “barbarian” in whom the case arises that he is overwhelmed by his instincts and human impulses due to his principles. Man cannot become such a “barbarian,” because he must come to love his principles so that he is not enslaved, but carries his drives up into the spiritual world of his principles, so that he wants to do what he must do because he loves it. And a savage is the person – [that is the other aberration] – when he lets his instincts overwhelm his principles.

Thus there came a point in deepest German sensibility when the question was raised: How does man find true humanity between the realms of the wild and the “barbarian”? So that which is in the highest sense spiritual-idealistic conscience in the German people has sought the true human.

Can they call the members of a people who have sought the true human being between the cliffs of “barbarism” and savagery, can they call this people “barbarians”?! This question could arise from many things like a refrain and keep coming back to us: Why do they call this people [Schiller's and Fichte's] a “barbarian people”? Does it depend on what means this war must seek today? [Everyone could have known that before it began!] It is childish to talk about what means the war must seek; it is worthy of a true observer of human development to ask: what must be defended?

And we have sought a little what needs to be defended by presenting to our minds, if only in a few strokes, the legacy of Schiller and Fichte. And truly, these great men of ours felt this way about the connection of the German essence with what they themselves wanted in the sense of the most general human striving. And what became known long after Schiller's death as words that can be considered a legacy shows how Schiller, with what has been somewhat characterized here, places himself in the essence of his people. In this time, let us bring to mind the words that he spoke in view of what the Germans have to do to stand up to a world of opponents.

He who forms the mind must ultimately prevail,
because
finally, at the goal of time, if the
world has a plan, if human
life has any meaning at all, finally
must prevail custom and reason,
the brute force of form succumb
and the slowest people will catch up with all
the fast fugitives.

Ihm

—dem Deutschen —

ist das Höchste bestimmt,
und so wie er in der Mitte von
Europens Völkern sich befindet,
so he is the core of humanity,
the flower and the leaf are the people.

He is chosen by the world spirit, during
the struggle of time
to work on the eternal construction of human education
to preserve what time brings,
therefore he has appropriated what was previously foreign
and preserved it within himself.
Everything that was valuable in other times
and peoples, that arose, developed and faded with time,
he has preserved;
the treasures of
centuries are not lost to him.
Not to shine in the moment and
to play its role, but to win the great
process of time. Every nation
has its day in history, but
the day of the German is the harvest of

all time.

Schiller spoke such words of legacy for his people, no doubt from a deeply moved heart, from a heart that felt the pulse of his nation.

We, the soul behind what is, as the war was, so cruelly necessary, cruelly necessary for that which truly did not arise from the German spirit, but rather arose to a great extent from that which is not of the German spirit.

The childish saying that the German has a particular penchant for militarism does not need to be discussed in particular in our country; but perhaps - when we are repeatedly confronted with the refrain: “Why do they call the people of Schiller and Fichte a ‘barbarian people’?” - perhaps this question may be transformed to some extent into the other. Could anyone believe that when a world at war is advancing against Germany with a strength of two and a half to one, as if against a fortress, that the Germans would fight by reciting Schiller's poems or Fichte's philosophy to the cannons? Only those who expected this can speak of what is now being spoken of so often in the world.

But is everything that is said true? I will merely hint at the way in which a great mind, an outstanding mind of modern times, has thought about the German character, about the character that we are trying to conjure up in our minds through some of the traits of the Fichtean and Schillerian way of thinking. This way of thinking is connected with everything that the universal spirit, as manifested in Goethe, has brought before our eyes, and which is, after all, the center of German development for the time being. Now, what Fichte and Schiller have become is at the same time the Goethean essence. I would say that what the American Emerson speaks of is not only the essence of Goethe, but also of Schiller and Fichte.

And I cite a non-German critic of the German character, which developed in the nineteenth century from the seeds germinated by Schiller, Fichte, and Goethe; I quote the words of a thinker who was at the height of American intellectual life [and who spoke these words not in German but in English] – Emerson – to raise the question: how did the “barbarian people” and their culture affect the people of the nineteenth century who understood something of German culture?

Emerson, the great American, says:

One quality in particular, which Goethe shares with his entire nation, makes him stand out in the eyes of both the French and English public: that everything in his work is based solely on inner truth.

Thus the American sees the German essence represented by Goethe, concentrated in Goethe, that the German essence is that everything is based on truth!

Emerson continues in English:

In England and America, people respect talent, but they are only satisfied when it works for or against a party of their conviction. In France, people are delighted to see brilliant ideas, wherever they may lead. In all these countries, however, talented men write within the limits of their talents. If what they write stimulates the discerning reader and contains nothing that offends against good manners, it is considered sufficient. So many columns, so many pleasantly and usefully spent hours.

Not a single German says this, as I said!

The German mind has neither the French vivacity nor the Englishman's practical understanding, nor, finally, the American adventurousness. What it does have, however, is a certain probity that never stops at the outward appearance of things, but always comes back to the main question: “Where is this going?” The German public demands that a writer stand above things and simply express himself on them. There is intellectual activity, so what is it advocating? What is the man's opinion? Where does it come from? Where does he get all these thoughts?

I am quoting an English speaker!

The English [...] only see the individual, they do not know how to grasp humanity as a whole according to higher laws.

The Germans think for Europe.

Written in English!

The English do not appreciate the depth of the German genius.

For this reason, the terms used in higher conversation are all of German origin. While the English and French, who are mentioned with distinction because of their acumen and erudition, approach their studies and points of view with a certain superficiality.

- written in English! —

and their personal character is not too deeply connected with what they are and with the way in which they express themselves, Goethe speaks

— whom Emerson regards as the representative of the German nation —

the head and content of the German nation, not because he has talent, but because truth concentrates its rays in his soul and shines out from it. He is wise in the highest degree, though his wisdom may often be obscured by his talent. No matter how excellent what he says is, he has something else in mind that is even better. [...] He has that fearsome independence that arises from dealing with the truth.

So, dear attendees, in the course of the nineteenth century, one of the most enlightened minds of the nineteenth century could think and speak about German nature. Why do they call the people, about whom such talk must be had, a “barbarian people”? It sounds to us again and again as a refrain [against]. We do not need to answer the question, in view of the fact that we only need to raise it.

Another thing, ladies and gentlemen, very briefly, one would like to say: months before the war, lectures were held in one of the southern cities of Great Britain about the German spirit, lectures about the German spirit and intellectual life, in order to make this German intellectual life - the lectures have also been translated and are available in book form in German – to make this German intellectual life, as it is said in the preface of the book, a little more accessible to people who, as the English author says, know all too little about this intellectual life. He explicitly states which people he means – he speaks of English journalists. I don't know how much they have learned from these lectures, the journalists, after the trials we are now experiencing in their judgment of the German character.

But perhaps the words of a directly English, not an American, man, spoken not long before the war [in university lectures intended to educate English journalism] and intended to educate journalism about German nature, perhaps these words may also be given a little consideration. What is communicated here is not said in America by Emerson, but in England, in English, about German nature, German intellectual life:

The highly favored elite among Descartes' and Newton's countrymen knew the spirit of science unquestioningly; but the passionate urge for knowledge was taught to modern Europe, if at all, primarily by thousands of German researchers.

One almost feels embarrassed, but it was first spoken in English.

Imagination, feeling, will asserted their right to be heard beside or beyond reason, and under their transformative pressure the universe became deeper, wider, and more wonderful. The irrational was recognized as a source of enlightenment; wisdom was drawn from the child and the flower; science, philosophy and poetry came close together. In England, this revival of the imagination gave birth to noble poetry, but left science and philosophy almost untouched. One of the keys to understanding the period is the fact that, while in England and France the poetic, philosophical, and scientific movements flowed mostly in separate channels, in Germany they touched or merged completely. Wordsworth sang and Bentham calculated; but Hegel caught the genius of poetry in the net of his logic; and the thought that discovers and explains, and the imagination that creates, worked together in fruitful harmony in the genius of Goethe.

In Faust, at the end of his eventful life, we see a reflection of present-day Germany, the Germany of restless, bold will and action, and we can understand all the better why the great citizen of the world, in whose eyes state and nationality were subordinate and sometimes harmful ideals, nevertheless claims his unassailable place as the highest poet of the German Empire alongside Bismarck, his creator.

And in these lectures, in which, one would like to say, the spirit is so thoroughly discussed, including Hegel, who summarizes German essence in the most crystal-clear thought-images – Hegel, whose memorial tablet we see on the house across the street – there we also find the words.

[Dear attendees], yes, I am only saying this because I have not completely forgotten Goethe's dictum: People say that self-praise stinks; but they don't like to talk about what someone else's censure smells like. It is difficult to rise above such words, but, aren't they, if the words have been said in English, perhaps an excuse if they are repeated in Germany. Months before the war, they were spoken at the same university in Manchester: “No German words are more deeply imbued with the juice of national ethics than those that describe these things: true, thorough, loyal.” “True, thorough, loyal.” One could almost be proud of this characteristic from across the Channel, [dear lady present]. But in the short time available to us for today's reflection, let us add something that relates to these words.

I speak to you as someone who spent his youth in Austria, among a group of people who, coming from very different circumstances, longed for the moment when, in a great deed or in some larger context Austrian culture could merge with German culture – in other words, a group of people who sensed something of what is now so moving our Central European souls, [sensed something of the pulse of the times]. And I remember a word that used to resonate a lot in the ears of those who only felt something of the pulse of the times: I remember a word, the word “Herbstzeitlose”. And where did the word “Herbstzeitlose” come from? I will hint at it very briefly.

In the 1970s, there was a liberal party in Austria [after the Parliamentary Congress], a party made up of talented individuals, led by [Eduard] Herbst. He represented a certain abstract liberalism, a liberalism tailored to the pattern of English parliamentarians. At the Congress of Berlin, under the predominant influence of the English statesmen of the time, Austria was given the mission of working down to the southeast, which then found expression in the occupation and later annexation of Bosnia and Herzegovina, and all that Austria understood to be its mission.

At that time, Austria incurred the wrath of the Russian Pan-Slavists, precisely because of British influence; for Britain sent Austria against the aspirations of Russian influence on the Balkan Peninsula. Those in Austria who were Herbstians at the time opposed this mission. But Bismarck knew how this was connected with the whole of modern development, how, under the influence of England, the Russian resentment was rekindled. At that time, a certain impulse of Austrian politics arose towards the southeast, and Bismarck knew that this had to happen. He found that those who did not understand this in Austria, under the influence of [Eduard] Herbst, were the “Herbstzeitlosen” (literally: “autumn crocuses”). And just as a witty man who understands his time can be devastating, so the Herbst party destroyed the dictum of the “Herbstzeitlosen”. Words formed by personal power that act like personal forces in the world.

So what were the Central European people like? They accepted the fact that they were 'barbarians' in those days, that they were understood in England as part of a southeastern mission. They held on to it until 1914. They did everything they could. They were thorough and loyal to what the English statesmen had instructed the Central European peoples to do at the time: they were true, thorough and loyal, these Central European peoples!

We need only state this, and then the fact, [dear ladies and gentlemen], that England is now on the side of the power whose resentment against both Germany and Austria led it to set them against each other. [And I have to ask]: Is leaving the ground on which it once stood also true, thorough and faithful? If today's events follow from what was thus determined, why do they call the people who carried out what once seemed right to them a “barbarian people”? The question sounds to us again and again as a refrain from current events!

Now, esteemed attendees, I do not want to make an assertion, but rather pose a question: Could it not be related to the very essence of the German world view that what sometimes seems so terribly significant to others is illuminated differently in the light of the world view of Schiller, Fichte and Goethe?

One point should be made – I know that this can be addressed as a rather questionable point – but that is not the issue, but rather to remain “true, thorough and faithful”, to remain true, thorough and faithful to the world view of Goethe, Fichte and Schiller.

Although the destruction of the cathedral of Reims is not as bad as one might see – I myself saw this cathedral in 1906 in a rather fragile state, I am one of those who will not let anyone in their admiration of the cathedral – nevertheless, in view of what is available as an expensive legacy to the people of Schiller, Goethe and Fichte in the form of a worldview, the following may be said:

It is deeply true for this people in a certain respect that beauty pulses through the entire structure of the world, that beauty lies in the construction of the entire structure of the world. And one feels deeply a word that Goethe spoke and Novalis, [the great poet], spoke again in a similar way, a word that, in the Goethean style, goes something like this:

What would all the eons of stars be, all the suns, all this beauty, if they did not ultimately shine into a human eye, and out of a human eye looked spiritualized and ensouled!

And in Novalis: “From such a worldview comes the thought of how all that takes place in the cosmos is integrated and combined and organized and together makes the soul and spirit in what ultimately is the human being. That is why Novalis calls this human structure, that which we encounter in the human being in its structure, a holy temple. And the contact with this holy temple itself, he describes as something that must arouse the most sacred feelings in the human soul. The temple of the highest is the human body.

The human body is the highest physical expression of the spirit for such a world view as that of Fichte, Goethe and Schiller.

And our fateful time, like every difficult time of war, makes it necessary to ruthlessly destroy thousands upon thousands of works of art that must be the highest works of art for the worldview of Goethe, Schiller and Fichte: human bodies! The German Weltanschauung has a sense not only for human works of art, but for the highest, at least earthly-highest divine work of art, for man himself. And the German Weltanschauung asks: May one not, in the face of the highest reverence, may one not cry out when human works of art have to be damaged in a time when thousands of them are being mowed down?

I know that this is a thought that is not understood everywhere. [But I also know] that once all the fruits of Goethe's, Schiller's, Fichte's conception of the world have ripened, this thought will stand as a thought, not of a “barbarian culture,” but as a thought of a spiritual high culture.

There is much hatred and rejection of the German character in our day! And when the question is raised, “Why do they call the people of Schiller and Fichte a ‘barbarian people’?” when you look at this German character, you will not find the answer in this German character. Then this question changes into another question: Is it perhaps the case that what is hurled at the people – who are besieged like people in a fortress, what is hurled at the people, who are to be starved out – is The insult of “barbarism” is hurled at this people, therefore, in order to cover up what one is ashamed to say about the true causes of the situation in which one stands in relation to the besieged people whom one wants to starve?

Of course, esteemed attendees, there is also much within this humanity, besieged on all sides, that can be called hatred, that can be called antipathy; but let it be said frankly and freely: I do not believe that the roots of German life are connected with this antipathy, this national hatred, in the long run. I do not believe it in a nation that was capable of loving the English genius of Shakespeare more than the English people themselves, I do not believe it in a nation that was capable, in its prime, and as a poet must be recognized, I do not believe that a people could turn to one of the English poets of more recent times, to Byron, and, in the second part of Faust, produce a character who was inspired by Goethe as a result of his study of Byron. Byron appears to him – [Goethe took up this idea] – as Euphorion, the child who was the child of Faust and Helena, who emerged from the marriage of the highest cultural blossoms for Goethe.

But [is it not something that resounds there and offers us purely contemporary] as a characteristic of this Euphorion, does it not correspond intimately to us, do we not feel from what Byron-Euphorion is for Goethe, what the right word is at the time? [Goethe has Euphorion say]:

No, I have not appeared as a child
The youth arrives in armor;
He has joined the strong, the free, the bold
In spirit, already.

And do you hear the thunder on the sea?
There, valley after valley thunders back,
Army after army in dust and waves,
In urge upon urge, to pain and agony.
And death
Is the command [...]
That is simply understood.
Should I look on from afar?
No! I share the sorrow and the need.

When the German Goethe wanted to express something that was so close to his heart, his love led him to take the foreign model!

No, one cannot believe, need not believe that there is anything else that is German than the search for the noblest human spirit and that it is only this search of the German soul [for the noblest human spirit] that is often spoken of in today's style, that one does not understand; and because one does not understand it, one hates it.

Schiller, too, was never deceived about it. He, who not only said but also did what he expressed in the words I quoted, who knew how to transform all human nature, wherever he encountered it, into German nature – artistically and spiritually – he, Schiller, never deceived himself. His words are beautiful, showing us how he had no illusions when he looked to France and England:

Two mighty nations wrestle
For sole possession of the world;
To swallow up all countries' freedom,
They brandish the trident and the lightning.

Gold must every landscape weigh for them
And, like Brennus in the rough times,
The Frank lays his brazen sword
In the scales of justice.

The British extend their merchant fleets
Greedily like polyp arms;
And the realm of the free Amphitrite
He wants to close, like his own house.

No, Schiller did not fool himself, but in the German striving he saw general human striving:

The world loves to blacken what is radiant
And drag the sublime into the dust.

He says this in particular about the [heroic] spirit in the Maid of Orleans, who expresses it in such an epoch-making way in the human being. And how did she stand up, this French national heroine, [the Maid of Orleans], who had to defend France against England's claims? How did she, who was spat upon and reviled by Voltaire and is still not treated nicely by Anatole France [in the present day], how did she stand before Schiller's spirit, and how did he embody her in German poetry, which has become so dear to us?

Being German does not mean rebelling against anything national in the world; but this German identity carries with it the duty to embody with all means what the German soul is in the German body.

It has already been pointed out [dear attendees] that after all, one really does not need to be German to express words that suggest how the German essence is integrated into the essence of the world.

Yes, I know a man who once tried to visualize the highest that earthly culture can produce, using three brilliant thinkers. The third of these brilliant thinkers, on whom this man climbs, was Novalis, the profound German poet. The man I mean contemplated Novalis and he said the following to himself – he expressed beautiful thoughts – he said to himself – one does not need to go along with what he said – he said: Yes, what Sophocles has his characters act out, is ultimately all human action. And if a spirit were to descend from another planet [and come to Earth], it might be that it would not be at all interested in these people, [in what the characters of Sophocles do or] what Ophelia, Desdemona, or Hamlet himself accomplishes; [because] these are earthly matters that do not interest a genius from another planet. But there is something – [so this man opined] – on Earth among people that would most certainly interest the geniuses of other planets, [if they could descend]. The human soul has also soared up to that, the man opined. And he cites Novalis, the quintessentially German poet, as an example of such a soul that has produced something that would interest geniuses. He has spoken beautiful words in reference to Novalis and to what Novalis can be for humanity. Listen to the beautiful words he said about the quintessentially German poet Novalis:

But if he needed other proof, it would lead him among those whose works almost stir to silence. It would open the gate of the realm where some loved it for its own sake, without worrying about the small gestures of their bodies. They would climb together to the lonely plateaus where consciousness rises [by one step] and where all those who are restless about themselves [feel] attentively survey the immense ring that connects the world of appearances with our higher worlds. She would go with him to the borders of humanity; for at the point where man seems to end, he probably only begins, and his most essential and inexhaustible parts are only in the invisible, where he must be on his guard unceasingly. On these heights alone there are thoughts that the soul can approve of, and ideas that resemble her and are as commanding as she is. There, for a moment, humanity has ruled, and these dimly illuminated peaks are perhaps the only lights that announce the earth in the spiritual realm.

So says the man. What Novalis says belongs to the lights by which the earth announces itself to the spiritual realm.

Their reflection truly has the color of our soul. We feel that the passions of the mind and body would resemble the tolling of bells in the eyes of a [strange] reason; [but the people I am talking about have come out of the little village of passions in their works and said things that are also of value to those who do not belong [to] the earthly community.

So, a German once lived after this man, who produced writings that are not only valuable for souls on earth, but for souls that are not of this earth. In Novalis, the German, such a soul lived for the man. Who is the man who spoke such words about Novalis? Yes, I have to say it: Maurice Maeterlinck!

You, esteemed attendees, know what he – [Maeterlinck] – has since said about the German “barbarians”: the question resounds again like a refrain: if things are as you say they are, then why do you call the people of Schiller and Fichte a “barbarian people”? For if we look at what is sacred to us, if we pay attention to what Schiller and Fichte are not only for us, but what they impose on us as an obligation, to all that we must defend in their souls and out of their souls, as German essence, then we arrive at a conviction, [which is only a paraphrase of what I have said]: one becomes German ceaselessly, and Germanness stands before our soul like an ideal. Indeed, we then feel something of the fact that it is ultimately the [innermost] “roots of life's impulses” that lead to those highest fruits of the spirit, which are expressed in Schiller's valiant poetry, in Fichte's valiant wisdom, which now stand at the walls of Germany, which are now defended by cannons and swords [and other things] around German territory; so we confidently feel the necessity of the life of the German spirit, feel with the times and in time and feel above all with the troops in the west and east, who defend the German spirit with their fresh youth, and we feel justified in this defense of the German spirit, of which we feel that it was not only something, but that it contains the potential for what it is yet to become: an ever higher and higher quest for the spiritual and ever more spiritual. And if they want to cut off the German spirit's lifeline today and take away its light, if they want to oppress it to the point of affecting its physical substance, the German knows that the German spirit has not yet reached completion, that what it has achieved is only the beginning.

And when we hear the word “barbarians” used to describe “German culture that has grown old” [das alt gewordene Deutsche Kultur], which only had to embody itself for a time in that in which the whole world now embodies itself, but which has the highest spiritual goods to defend, then we once again ask ourselves the question: why do they call the people of Schiller and Fichte a “barbarian people”? And then we answer, not by trying to give a direct answer to this question, history will give that answer, and we can await that answer from history in peace. But some of what can be said with regard to German striving with regard to spiritual science will be said tomorrow; [also in connection with our Zeitgeist].

But to the question that was raised, we answer with the feeling that tells us: This German spirit has not yet been fully realized. It still has work to do, and it must retain the light and air of life. So we do not answer theoretically, not abstractly, so we answer, I think, dear ladies and gentlemen, from the depths of our hearts to all that lives in this fateful, fateful time – we answer with the words:

The German spirit has not yet achieved its purpose.
It lives in hope for the future,
It hopes for future deeds full of life;
In the depths of its being, it feels a mighty
Secret that must still mature to be effective.
How can the desire for its end arise in the power of the enemy
The wish for his end may arise without understanding:
As long as life reveals itself to him,
Which holds him in the roots of being?

As in the past winters, I will take the liberty of giving a series of lectures on spiritual science here in this place during the course of this winter semester. The program will show that these lectures will first cover what spiritual science has to say about the questions of life from its point of view, that then the transition will be made to the illumination of some important cultural phenomena, outstanding cultural facts and outstanding personalities of the past, such as Raphael and Leonardo da Vinci, and that finally the relationship between spiritual science and various phenomena in the immediate present spiritual life will be illuminated. Today, these lectures are to be begun in a peculiar way. At the outset, we shall not present what can be said in support and confirmation of this spiritual research, but, on the contrary, what can be said in the way of possible, more significant objections to this spiritual science.

It is in the nature of things that this spiritual research attracts much opposition in our time, owing to the state of our present-day culture and owing to many other facts. But nothing would be more inappropriate to this spiritual science than for it to lapse into fanaticism and, so to speak, only to want to see what can be adduced in support of it from the standpoint of its representatives. Fanaticism must — and we shall see for what reasons this is completely foreign to spiritual research. Therefore, more than is perhaps necessary from any other point of view, it must be anxious to understand the objections of its opponents; indeed, in a certain sense it must almost tolerate them, and it must appear understandable to it that a good number of honest truth-seekers of the present time cannot go with it. It has been my custom – and those who have honored me with their attendance at my earlier lectures will be aware of this, and I shall continue to follow this practice – to take possible objections into consideration at the same time as I present my arguments. Today, so to speak, more significant and weighty objections are to be anticipated. For objections to what can be said from the point of view of spiritual research do not arise merely from the opponents, but in the conscientious pursuit of spiritual research, the soul that is devoted to such an undertaking is confronted with these possible objections at every turn. Since the truths of spiritual research have to be won and fought for in the soul, the soul must in a certain sense be equal to the opponent with regard to such objections as are raised in the soul itself. And much better progress will be made in this field if one is clear from the outset about what can be objected.

Now it is not my intention to deal with those objections or alleged refutations which can be found on the street, so to speak, or conjured up out of thin air. Instead, I shall consider the objections that an honest seeker of truth in our time, based on our education and the spiritual foundations of our present age, can and to a certain extent must raise. Nor will the objections of those be dealt with who often call themselves spiritual researchers or Theosophists; for it must be admitted at the outset that much of what passes today under the name of “Theosophy” is not to be taken seriously. But what has been and is advocated here is to be taken into account in my objections today. But if we want to engage with such objections, then much of what has already been said in the course of the previous cycles and what will be discussed in the next lectures must be brought to mind, as it were in outline. So, let us briefly agree on what is meant by spiritual research in terms of its content and sources here.

First of all, one can characterize spiritual science in very general terms by saying that spiritual science takes the view that it must go beyond everything that man perceives through his senses, everything that he is able to fathom with a science that is based primarily on the senses and on the intellect, which draws its conclusions from the senses. that it must go beyond all this to the spiritual causes of the sensual facts that can be investigated by the mind, so that it not only assumes but attempts to prove a spiritual world behind these sensual facts, a spiritual world in which lie the causes of all that the senses can see and the mind can investigate.

This spiritual science differs from many other schools of thought in the present and the past in that it does not merely assert in general, hypothetically, that there is a spiritual world beyond the mind and the senses, but that it assumes that the human being is capable of training and developing his powers of knowledge and soul to such an extent that they are able to see into a spiritual world — something they are incapable of doing without this development. So it is not just the possibility of a spiritual world, but the recognizability of a spiritual world that is the peculiar feature of this spiritual research or anthroposophy, if we want to call it that. It is admitted from the start that the soul forces and the qualities of the cognitive powers as they are in man in his ordinary daily use, if we may so express it, are not such as to enable him to penetrate into the spiritual world. But spiritual science denies that these powers of knowledge are undevelopable, that they cannot unfold to look into a spiritual world after their externalization to this higher point of view, just as the eyes look into the sensory world. But with that we are already at the sources of this spiritual research.

These sources reveal themselves to the soul when, through inner work, through inner development — and the methods of this inner development have often been mentioned here — this soul works its way up to a higher point of view. Then, as spiritual science shows, there is another world, a spiritual world, alongside the sense world that surrounds us, and it is from this spiritual world that the true causes of all phenomena in the sense world emanate.

Through the study of the spiritual world, however, we come to see man as a much more complicated being than he is for ordinary sensory or intellectual perception. We come to see man as a four-part being. That which is called the physical body is regarded by spiritual research only as part of the entire human being. This physical body can be observed by the ordinary sense life and can be grasped by the intellect. This sense body is the subject of ordinary science. For a large part of our present-day view of the world, this physical body is the totality of the human being. For spiritual scientific research, it is only one part among four members of this human being.

Beyond this physical body, spiritual research distinguishes the so-called etheric body or life body, which is incorporated into the physical body. But spiritual research does not speak of this etheric body or life body in the same way as if it were only accessible to the mind, but in such a way that the developed soul powers are able to see it, just as the developed eye can see the colors blue or red, while the color-blind eye cannot see these colors. And then she says that the necessary conclusion arises that the physical body, through the powers inherent in it, naturally disintegrates at death, because the powers belonging to the physical body cause its disintegration, its decay, and only held together by the etheric body, which is a continuous fighter against the disintegration of the physical body, being incorporated into the physical body during the time of life between birth and death. Only when the separation from the etheric body occurs at the moment of death does the physical body follow its own forces, which, however, then, because they work in their own way, cause its decomposition. The human being has the physical body in common with the whole mineral, inanimate world. The etheric body is shared with all living things, with the whole plant world.

But spiritual science cannot stop there. It recognizes a third link in the human being that is as independent as the physical body. There is no need to be offended by expressions; they will be explained and have already been partly explained. The third link is the astral body. It is the actual vehicle of the passions, desires, instincts, affects, in other words, of everything that we call our soul life, that takes place within. And in spiritual research, we then distinguish the actual carrier of the ego from this astral body. While the human being shares the astral body with everything that, for example, has affects and passions in the animal world and can develop an inner life of imagination, the human being has the ego as the fourth link of his being for himself as the crown of his individuality. Man's being initially lies in the physical body, in the etheric or life body, in the astral body and in the I-bearer for spiritual research.

Furthermore, for those who are able to penetrate into the spiritual world, there is the realization of how a large part of our life conditions, to which we are subject, differs from ordinary life, namely the life of sleep. For the spiritual researcher, sleep differs from waking life in that in sleeping humans, the I-vehicle and the astral body of the person are separated from his etheric body and physical body. The latter two remain in bed during sleep like a vegetative form, whereas the I-bearer with the astral body and with the affects, drives, imagination and so on move out of the physical body and ether body during sleep and then unfold their own life in a spiritual world that exists for itself. But for the average person today, when the I and the astral body are alone during sleep, ordinary life is impossible because this astral body and the I have no organs for perceiving the environment, do not have eyes and ears like the physical body. So it is impossible for the astral body and I to perceive the world in which they then are.

The higher development of the soul consists precisely in the astral body and I becoming able to develop organs to perceive their surroundings, and that through this a state can arise for the spiritual researcher in which he perceives the spiritual world ; so that in addition to the waking state and the sleeping state, he has a waking sleep state, if we may call it that, which is precisely the state in which the spiritual researcher can perceive the spiritual world to which man belongs according to his actual origin. Thus spiritual science tries to explain the transition of man between waking and sleeping in twenty-four hours on the basis of spiritual facts.

What is more, spiritual science approaches the great riddle of life and death, that is, in other words, the question that moves the human heart so: the question of the immortality of man. Spiritual science comes to the conclusion that the actual spiritual essence of man is not just a result of his physical organization, but an independent unit and entity belonging to a spiritual world, which builds up the physical body, which exists before birth, even before conception, and from the first moment when man enters into existence as a germ cell, has the effect of building up his organism. In other words, it is the spiritual soul that is actually active and constructive, that organizes the human being throughout his life, that carries only the fruits of his life experiences through the gate of death and that passes with death into a spiritual world to then have further experiences, and that then organizes a new physical body for a further life, to undergo a new life and repeat the cycle.

Spiritual science speaks in other words of repeated lives on earth, speaks of repeated lives on earth in such a way that we look back from our present embodiment within the sensual existence to other embodiments in the past, but also look into the future to later incarnations of our being. So that we divide the total life of a person into one life between birth and death and into another one, which runs purely spiritually for the senses and for the mind between death and the next birth. But spiritual science does not see this in an eternally recurring way, but rather in such a way that it recognizes only intermediate states in these repetitions, but traces the total life of man back to an original spiritual state that preceded all life, especially on our planet; so that the lives on earth once had a beginning when man emerged from a purely spiritual existence, and that, after the conditions have once been fulfilled, man will again enter into purely spiritual states, which will contain within them the fruits of all that man has gone through through the various earthly lives.

This is, of course, only an outline, which will be filled in with individual colors in the coming lectures, but which can show the results that spiritual scientific research comes to. If we picture this whole tableau before our mind's eye, then it must be said that for a large part of thinking humanity today, this picture will not only have something incomprehensible, unprovable, but perhaps even something offensive, something that may even provoke irony, scorn and derision. Even when speaking of the nature of spiritual science, a person who wants to relate everything important to him on the right ground of science must raise serious objections. A person who stands on this ground of science must ask himself: What do all the great, not just individual, achievements of science mean in the face of such an argument? What do scientific methods mean, what do seriousness, dignity, exactness mean in the face of spiritual research, what do all the efforts that science has made in recent centuries and decades to achieve certainty, to achieve objective certainty, mean? Spiritual research does not want to work against science, as has often been emphasized, but to be in full agreement with science. Therefore, it must be aware of what science has to object to, not only in terms of its content, but especially in terms of its seriousness and its achievements in recent centuries.

It can rightly be said that spiritual science points out that these sources of spiritual research lie in a certain development of the soul, in that the soul undergoes certain inner processes of perception, feeling and will, undergoes that what is called meditation, so that it has inner experiences, which are of course purely limited to one's own soul, which no one can control but the person experiencing it, and then something like this is presented as a scientific result about the spiritual worlds that cannot be verified. Where does science come in, can it say, on what is precisely the most beautiful achievement of this science, that through the research of the last centuries it only accepts that which can be verified by every person, objectively and everywhere and at all times? External experiments and observations have the peculiarity that everyone can approach them. Not so with that which is achieved and fought for within. When we look at people who experience things in this way within themselves, does the great variety of the contradictory things they constantly express not show how uncertain the experiences are that are given through a mystically absorbed consciousness? By contrast, how the research conducted by individual researchers in the clinic, in the laboratory and so on must agree! It will be pointed out that this could not be otherwise, so that what a person experiences subjectively is thus shown to be unscientific, and this especially because it cannot be checked by anyone else, since the other person cannot look into the soul of the spiritual researcher in question.

Do not these experiences of the soul bear a complete similarity to everything that can be proven to come from some kind of pathological state, from exaggerations of the soul, in ecstasy and so on? If the spiritual researcher objects that he is not willing to accept every vision that occurs in the soul as a research result, but that he proceeds according to certain methods, then one can still object, and this objection seems entirely justified: Yes, but does it not appear in everything that people experience through visions, hallucinations and so on that such people, when exposed to such states of mind, develop a much greater belief in their fixed ideas, in their hallucinations and visions than in what their senses give them externally or what their minds impose on them? When one beholds the rigid and unbending faith of the illusionists, one must become dubious about what the spiritual researcher wants to bring up from the depths of his soul, as something that is not an illusion, that is supposed to have objective existence in the spiritual world. One could say that there could be something that has an objective existence in the spiritual world, but with regard to the validity of such a soul experiment, it must be said that the illusionist has just as much confidence in his delusions as the spiritual researcher has in his research results, which he owes to what comes up from the depths of the soul.

Only someone who has not followed the development of objective research, which one might say is the sound science of the last centuries and decades, can smile at such an objection. It is more weighty than one usually thinks, and is usually thought by those who come to their spiritual-scientific results from a one-sided direction. It must be said, for example, with reference to what is communicated in my book “How to Know Higher Worlds”, where certain indications are given for the individual soul, that the soul, if it abandons itself entirely to such an experience, has no point of reference to control it. All this shows that one must deal with such an objection, which may even appear trivial to a superficial spiritual researcher, in the most serious way. So much has been said about the nature of, as one might say, untrue ideas that what is said against it can also be applied to spiritual science by saying: everything you present as methods to educate the soul need not be anything other than just a more sophisticated ability to create illusions and hallucinations.

But then, especially spiritual science appears out of place compared to serious, verifiable science when it points out the individual results. The conscientious seeker of truth of the present day, who has become familiar with the developments of recent years, might say: Do you know nothing of all that has happened? You speak of an etheric body or life body that is supposed to have an independent existence from the physical body. Do you know nothing of the fact that until the nineteenth century people believed in something called life force, and that serious scientific efforts have finally dispelled the belief in this life force? Do you know nothing of the following fact: In earlier centuries, it was said that a chemical process takes place in inanimate nature between the individual chemical substances out there. But when the same combination of substances enters the human organism, the so-called life force takes hold of it; then, under the influence of the life force, the individual substances do not interact as we learn in chemistry and physics, but the individual substances interact under the influence of the life force. It was a great advance when this vital force was thrown overboard, when people tried to say that this vital force does not help at all, but that one must proceed in such a way that what can be investigated in the inanimate world can be investigated must be pursued further in the living organism, that one must only take into account the more complicated way in which the substances interact there, and that one does not have to throw oneself onto the quagmire of the life force.

The vital force was dismissed as just such a “scientific redoubt” when it was shown how the effectiveness of certain substances, which in the past could only be thought of as influenced by the vital force, could also be achieved in the laboratory. And because it is not yet the end of the day, science must still set itself the lofty ideal of also considering the composition of substances as they are present in the cell of the plant, and must not lie on the foul bed of a life force when it comes to investigating how the substances and forces work in the organism.

As long as it was not possible to produce certain compositions of matter in the laboratory, it was justified to say that they only came about when the individual substances were captured by the life force. But since we have succeeded – particularly through Liebig and Wöhler – in producing certain substances without the aid of a special life force, since we no longer believe in the life force, it must be said that even the more complicated combinations in the human organism no longer require the help of a special life force. Thus, in the course of the nineteenth century, science was confronted with the lofty ideal that most researchers hold, even if there are also “neo-vitalists.” This ideal will be fulfilled: to recognize the material connections as they assemble in the living organism and to produce them without the aid of a nebulous, mystical life force, which, as the serious scientific research of the nineteenth century has always maintained, is of no use at all because it contributes nothing at all to the objective knowledge of nature.

Anyone who recognizes these facts and, above all, who sees the seriousness and dignity underlying this development of science, may well object: Is it credible that a number of people are now appearing as so-called spiritual researchers who, in the form of their etheric body or life body, are reviving the old life force? Is it not a sign of scientific dilettantism? They may “believe” who know nothing of the ideals of science; but the scientific researcher himself cannot be taken in by what can only appear as a rehash of the life force. Thus spiritual science, one might say, dabbles in a dilettantish way, disregarding everything that belongs to the most beautiful ideals of modern science. It only uses the fact that science has not yet succeeded in producing certain substances found in the living organism in the laboratory, in order to be able to claim for the time being that a special etheric body or life body is necessary for the production of life. It can be said that advancing science will eventually expel this etheric body or life body from the human being. As long as science, in its triumphal march, has not yet succeeded in showing that there is no etheric body and that the combination of the substances of the living organism can also be produced in the retort, as long as the theosophists or spiritual researchers make a fuss about the etheric body, which is just a rehash of the old life force! This reproach could be raised, initially, as a fact of dilettantism.

If spiritual science now says of the sleeping life: affects, drives and desires of the human being are bound to a special astral body, and this emerges from the etheric body and physical body when sleep overcomes the human being and leads an existence of its own, then one can say that it is very easy to speak of an inner soul life if one simplifies matters by not accepting this inner soul life with all the difficulties and riddles that present themselves to science, but by saying: There is an astral body, and what takes place within is bound to it. One can also refer to the progress of science and ask: What about the great progress that has been made, especially in recent decades, to explain the phenomena of sleep life and dream life in purely scientific terms? It would take a long time if I wanted to present to you all the efforts of science – which are to be taken very seriously and with great dignity – to explain the life of sleep and the life of dreams. It would take a long time especially because a large number of research projects have emerged recently that are very much open to discussion.

It suffices to consider one point of view that can show how difficult it is for the serious truth-seeker of the present day to profess what may initially seem like an assertion: the I and the astral body of the human being withdraw from the physical body and etheric body when falling asleep.

If we take a blanket explanation of sleep life, summarizing a large number of different hypotheses and statements about sleep life, it is the following: It is said that to explain sleep life, all that is needed is an unbiased look at the phenomena of the human or animal organism. It shows that waking life consists of the phenomena of the environment making an impression on the sense organs, of them exerting stimuli on the brain. Throughout the whole day they exert such stimuli. How do they affect the brain and nervous system of the human being? They have the effect of destroying the substance of which the nervous system consists. All day long, says modern natural science, we are confronted with the fact that external colors, sounds and so on penetrate our soul, that is, our brain life. This causes dissimilation processes, that is, destruction processes. Certain products are deposited.

As long as these processes are taking place, the human being is unable to bring about the reverse process, that of rebuilding his organism. Therefore, every time we wake up, our inner soul life is destroyed to a certain extent, so that by the time we have become tired, we have destroyed our organism and it can no longer develop an inner soul life; it ceases. We need assume nothing else except that fatigue substances are deposited in our organism through the day's life. We need only assume the attrition of the organic substance, that the organic substance is no longer able to develop its internal processes for a certain time. But then the external stimuli no longer work, and the result is that the inner organism now begins to develop its nutritional processes, the opposite of the dissimilation processes, the assimilation processes, that it now restores the destroyed organic substance, and this is how night sleep is effected. Once the organic substance has been restored, the inner soul life is also restored, and so the waking life can again exercise new stimuli until fatigue sets in again. Thus, we are dealing with what is called the self-regulation of the organism.

Can we not admit that the conscientious truth researcher, who is familiar with the results of today's science, must say: If the alternation of waking and sleeping can be well explained by the self-regulation of the organism, then it is not only superfluous but also directly harmful to impede the progress of such human science by saying that there is no self-regulation, but that something comes from outside the organism because the human being is independent. Since it can be explained entirely by the organism that the alternation of sleep and waking occurs, it is unnecessary and harmful to assume that consciousness is something special and steps out of the organism to develop a special life during the night. Again, one can point out that on the part of spiritual science there is a terrible dilettantism in which only those who do not know the path of science itself believe in order to explain the organism from within.

When people speak of the independence of spiritual life, when they speak of the fact that spiritual life is independent, that we have the human organism as a physical one through our senses and explore through the methods of science how physical occur, while the spiritual is still there, this is something that has often been emphasized, for example by Du Bois-Reymond and also by others who do not readily profess materialism. For example, take any cerebral representation: if you magnify the human brain to such an extent – Leibniz already said this – that you could walk around in it, you would only see material processes in it. But the spiritual life is still something special, and that testifies that one is dealing with a spiritual life that is separate from the processes of physical life. If that is justified, then what Benedict says, for example, shows this: the fact of consciousness is basically no different from the fact of the effect of gravity in connection with matter. Because we see, for example, the physical matter of a celestial body. According to the assumptions of physical science, this exerts the force of gravity, and there is something that is attracted, for example, by the sun. In the past, such effects between the sun and the earth or moon were thought to be something supernatural. But it is just the same as if we have a piece of soft iron and, in addition to it, the power of electricity or magnetism. And when we have the brain before us, with its crowded ideas, passions, affects and so on, it is just the same as the fact that gravity and other forces prevail around the material earth. So why should it be different from another effect, when processes are at work around the brain that occur in the same way as the gravitational processes around the material earth? The earth in connection with gravity and the other invisible forces at work around it is no different from what is at work around the brain in the form of affects, ideas and other processes. How can one have the right, one might ask, to speak of the independence of the spiritual life when one does not ascribe to oneself the right to speak of the fact that gravity is also exerted when there is no attracting body? And one can go on to say: Just as one has no right to speak in such a case in the free space of the universe of a world body developing gravity, so one has no right to speak of a special soul that is not bound to a material existence in a brain.

It should be clear to every serious spiritual researcher that such matters must not be dismissed with an unscientific fanaticism.

If there are already serious objections to the spiritual-scientific assumption about the life of sleep and wakefulness, about the independence of consciousness in general, how can anyone who takes the scientific methods of the present seriously somehow reconcile himself with what spiritual science about repeated earthly lives, about the existence of the human core of our being, which continues to exist after death, which undergoes experiences in the time between death and a new birth, and then reappears in a new, next physical earthly life! This is not only objected to by those who rely on scientific facts, but also by those who today want to be spiritual scientists themselves in many respects: by psychologists, by the soul researchers of the present day. The question is asked: What is the necessary characteristic for the continued existence of the human being? The psychologist of the present can find this in nothing other than in the fact that the human consciousness remembers the conditions it has gone through during life. Continuity of consciousness is what the psychologist of the present particularly focuses on. He cannot concern himself with that which does not fall within the consciousness of the human personality, and he will always have to rely on the fact that although man has a memory of his particular states in his life between birth and death, nothing analogous can be shown for the existence of the human being that comes over from previous earthly lives. Many a serious seeker after truth today will be able to object to many other things that have been presented in the course of this series of lectures. It can be said: You can indeed put forward the idea that certain things in human life appear in such a way that they cannot be explained by the events of the individual life, but that one must assume that a person brings certain abilities, talents and so on with them through birth, so that one can assume that the soul already exists before entering into physical life. But all of this remains a mere daring hypothesis. All this remains insufficient in the face of modern soul research, in that the latter again takes a path that seems to be steering quite conscientiously towards an ideal.

What is presented here can be characterized in the following way: anyone who looks impartially at human life, at how it unfolds with these or those passions, with this or that shade of feeling, with an inclination towards these or those ideas, will, if they place themselves without much hesitation the standpoint of spiritual science, will say: Our education has indeed achieved many things for us; but it cannot explain everything, for we bring with us from birth something that comes from earlier stages of our existence on earth. But, the serious scientist may reply, have we not started to investigate the first childhood life, the childhood life that is not remembered later?

The modern natural scientist or the philosopher might then say: Here the spiritual researcher wants to explain an ingenious person, such as Fexzerbach, for example, by saying that he has brought certain powers with him from his previous life and that this has enabled him to work artistically. But now the following discovery has been made: Such a painter paints with a very special color mood, prefers a certain facial expression and so on, in a very specific direction. If one follows this up, one finds that, for example, in his first years as a child he saw a bust in his room and that a particular way in which the light always fell on it engraved itself on the child's soul. This then reappears later, and it then becomes apparent, one might say, that such impressions are deeply effective and significant. It is possible to explain a lot through this. Spiritual science wants to trace everything back to earlier lives on earth, while perhaps everything can be explained by careful observation and research into early childhood.

One can then point further to modern natural science, which shows through the biogenetic law how man really does go through the animal forms, which are assumed to have passed through the human race in earlier states on earth, in the prenatal state, so that there is justification for showing this. Following on from this, one can say: Where does spiritual science point to something similar, that something is repeated in the individual life that a person has gone through in previous lives on earth? One would have to be able to demand this if, as a legitimate seeker of truth in the present, one is to believe that in this respect spiritual science applies the same seriousness and dignity that is present in a similar claim on the basis of natural science. And so it has come about — and with a certain justification one can say — that once man has acquired a little scientific knowledge about human life, animal life and also planetary life, which is accessible to us through astronomy, he can then give free rein to his imagination, draw conclusions and devise all kinds of other worlds that give a very strong impression of reality. Of course, someone who has no knowledge of natural science will very soon become entangled in contradictions, and his ignorance will soon become apparent as he projects all kinds of things that do not correspond to the results of natural science. But anyone who is familiar with natural science will show that his ideas fit very nicely into what natural science shows. Then he will not be refuted. But who in spiritual science stands up for the fact, one can ask again now, that something like this has not been projected out of such assertions without justification and then developed fantastically? Who guarantees that we take the standpoint that only that which can be investigated by everyone should be valid? Therefore, we would have to embrace this for the simple reason that we see how something emerged in the nineteenth century that is also asserting itself in modern spiritual science.

We have seen that in the nineteenth century in German and French intellectual life, the things that spiritual science asserts have asserted themselves. In 1854, Reynaud published a work, “Terre et ciel”, and Figuier published a work about what happens to man after death. There have been numerous opponents with a scientific education who have said: Yes, what is better, that you invent facts based on natural science about a multitude of human lives on earth, about life after death, and so on, or is it better to accept some other equally fictitious hypothesis about these things?

When such objections are raised, and when they are not raised in a frivolous way, but entirely on the basis of a serious search for truth, then it must be said that they are not objections that arise only from a spirit of contradiction, but that the human soul must raise itself, all the more so because on the other hand one sees again how little conscientiousness on the part of those who want to cultivate spiritual science when “proofs” are presented that human life is an individual one and it is said that one cannot find an explanation for phenomena such as human conscience and the sense of responsibility unless one wants to assume certain tendencies and inclinations from previous lives on earth. Some people say: If I feel responsible, then I must have acquired the disposition for it. Since I have not acquired it in this life, it must have been in a previous one.

It is also said that human conscience is a phenomenon that proves that an inner voice speaks to us that we cannot derive from this life, and therefore we must derive it from a previous one. Then it is also said: You look at the different children of the same parents, they have very different spiritual characteristics. But if everything is supposed to be passed down from parents to children by inheritance, how can such differences be explained, as they occur even in twins? Therefore, one may conclude - so people say - that the children of the same parents have different individualities, which cannot be inherited, but must have been drawn from a previous life into the present one.

The conscientious truth-seeker will object: Do you not take into account the fact that the individuality of a person, as he appears to us, arises from the mixture of the paternal and maternal elements, and that therefore the mixture must be different for each individual child? Should not even twins, because they have different mixtures, have different individualities if they are explained only by inheritance?

This objection is not far-fetched, but one that arises from the matter itself. If you consider everything, you find it perfectly understandable that those who always demand a “controllable” science do not include spiritual science because it is not controllable; and if you consider that such opponents have something significant for themselves, you understand them. They have this for themselves, that there is something else besides the critical spirit in our time. This critical spirit is certainly present, and when spiritual science says something, it immediately calls upon its opponents, who are not only logically irritated but also morally outraged that such theories are put forward. Such opponents are called upon, and criticism is something we see springing up everywhere. And because spiritual science and its ideas are a shock to our time, such criticism is quite understandable.

But alongside the critical spirit, credulity also lives in our time, running after anyone who claims something from spiritual science. The longing to get things in such a way that one can also understand them is not very present in people, it is just as little present as the critical spirit and credulity are strongly present. Thus we see that through credulity, through the acceptance of authority by a gullible public, which accepts all kinds of things from spiritual science, the way is paved for precisely that which has always asserted itself against real, serious spiritual research, namely, charlatanry. It is a challenge to charlatanry when people gullibly run after everything. And it is a great temptation for people when all sorts of things are believed, when they are relieved of the difficulty of really justifying these things before the forum of science, before the forum of the spirit of the age. Even in our time, what is mentioned here is only too widespread. We see how credulity and the most blatant superstition are running rampant. There are hardly two other things in the world that are as closely related as spiritual science and charlatanry. If one cannot distinguish between the two paths, if one accepts everything only on the basis of blind faith in authority, just as by nature some things must be accepted on authority, which is often the case in the present time, then one invites what is rightly criticized by serious truth seekers: the charlatanry that is so closely linked to spiritual science. It is understandable that someone who is unable to distinguish the charlatan from the spiritual researcher might object that it must all be charlatanry.

It is easy to make the transition to the moral and religious spheres. We can characterize the objections that arise in these areas more quickly because they are easier to understand.

One can say: Just look how what must be the most intimate matter of the human soul, what a person can find for themselves as faith, as their subjective belief, is blown up into an apparent science! And one can object to the spiritual scientist: If you present that as your faith, we will leave you alone. But if you want to impose on others what you present as a teaching from the higher worlds, then that is contrary to the nature and character of how the inner life of man should relate to the spiritual worlds, to religious life in general. If one then also wants to show the fruits in this respect, one can say: One looks at people who, in spiritual-scientific circles, for example, have made the idea of repeated earthly lives their conviction; one can see in them how what is the moral world view is introduced into the most blatant egotism precisely through a spiritual-scientific world view. And one can compare the results of spiritual science with the materialism of the nineteenth century by saying: There were numerous people who were able to go beyond mere material processes with their minds, and who said: I do not see my higher morality in claiming a spiritual world after my death in order to be accepted by it and to continue to live there, but when I do something moral, I do it without hope of a spiritual world, because duty commands me to do so, because I gladly give what is my own egoity.

There have been many for whom the morality of immortality was only a selfish morality. This morality seemed to them to be much less good than the one that lets everything that is done pass into general world life at the death of man. In contrast to this is the morality of those who say that it would make no sense if what they do did not find its compensation in the following life on earth. This law of karma, the opponents of spiritual science can now say, only favors human selfishness; quite apart from such people, who may even say: I recognize many lives in the future. So why should I become a decent person now? I have many lives ahead of me, and even if I remain stupid in the present, I can still become wise and clever in the lives to come. “So one could say that repeated lives on earth are an invitation to lead a comfortable and carefree life. All this shows that the idea of repeated lives on earth is that selfishness, which wants to preserve one's self, is very far removed from selfless morality.

And an objection can be raised to Friedrich Schlegel's view of repeated earthly lives, as they are assumed by the Indians: The view of the human being's life, which rushes from embodiment to embodiment, leads to man being alienated from active, direct intervention in reality, so that he loses interest in everything in which he is to develop. It is easy to notice a certain unworldly eccentricity in those who immerse themselves in spiritual science. A certain spiritual egoism, a certain unworldly doctrine is cultivated as a result. Indeed, it can be seen that such people say: After studying spiritual science for a certain period of time, I lose interest in what I used to love. This is a common occurrence, but it shows that the objection is taken seriously, that the person should work in the world to which he is assigned! It is a serious objection that spiritual science should not alienate people from the direct and strong life of reality, should not turn them into eccentrics who let everything go haywire.

And now religious life! One can say: What is the most beautiful flower, the most glorious flower of this religious life? It lies in devotion, in the selfless devotion of the human individuality, one can say, to a divine beyond the human. The self-loss of the mind, the self-sacrificing devotion of the mind to the divine beyond the human, produces the actual religious mood. But now spiritual science comes and explains to man that there is a divine spark in him, which first expresses itself in a small way in one earth life, but then is developed and becomes more and more perfect, so that the God in man becomes stronger and stronger. That is self-deification instead of selfless devotion to the extra-human divinity.

Yes, one can object with some justification, if one takes the religious view seriously, that by living in one's own divine nature, if it is realized through the various incarnations, the true religious sentiment can be destroyed, as can the life of love. If a person does not feel impelled to live in direct loving devotion, but thinks that he will make up for it in a later life on earth, then he is only loving with a view to making up the balance. And the religious man can say: In the world view of spiritual science, religious life is based on the egoism that man does not have God outside himself, but within himself. And the objection is justified: what a sum of arrogance, pride and self-deification can be established in the human soul as a result!

Those who have such objections do not need to imagine them. But it can be seen from this how dream-like followers of spiritual science can come to such pride and repeatedly to such self-deification. This is why we find such a rebellion against the existence of the divine spark in man in the Occident, against the existence of the human essence before birth. One should not take it lightly, which one can find in a serious truth researcher as such an objection to repeated earthly lives in contrast to the conditions of inheritance.

One objection, which I will read out – and I will not talk about it further so as not to weaken it – is found in Jacob Frohschammer, who can be taken as a type of person who can object to the assumption of a pre-existence of the soul in many ways:

”... The human soul cannot possibly regard itself as a divine essence or as a part of God, not so much because of the Thomistic concern for the unity of God, since they could still be moments in him without damaging his unity, but rather because of the human soul's own consciousness and testimony, which can neither regard itself nor the world as a direct expression of divine perfection or as the realization of the idea of God himself. As coming from God, it can only be considered a product or work of divine imagination; for the human soul, like the world itself, must in this case come from divine power and activity (since nothing can come from mere nothing), but this power and activity of God must, as in the creation of a model, also be effective in the realization and preservation; thus as formative power (not only formally, but also in a real way), therefore as imagination, i.e. as a power or potency that continues to act and create within the world, thus as world imagination, - as this has already been discussed earlier. As for the doctrine of the pre-existence of souls (of souls that are either considered eternal or created temporally, but already at the beginning and all at once), which, as noted, has been rediscovered in more recent times and is considered suitable for solving all kinds of psychological problems, it is connected with the doctrine of the transmigration of souls and the incarceration of souls in earthly bodies. According to this, when the parents are conceived, neither a direct divine creation of the souls nor a creative production of new human natures by body and soul takes place, but only a new connection of the soul with the body, thus a kind of incarnation or immersion of the soul in the body, at least partially, so that it is partly embraced and bound by the body, partly it extends beyond it and maintains a certain independence as a spirit, but still cannot escape from it until death breaks the connection and brings liberation and salvation for the soul (at least from this connection). In this state, the human spirit was said to resemble the poor souls in purgatory in its relationship to the body, as they are usually depicted by bungling painters on votive tablets, as bodies half immersed in the blazing flames, but with the upper part (as souls) protruding and gesticulating! Just think what position and significance this view would give to the sexual contrast, the nature of the human race, marriage and the relationship between parents and children! The sexual antagonism only a means of incarceration, marriage an institution for the execution of this fine task, the parents the minions for the detention and incarceration of the children's souls, the children themselves owing this miserable, laborious imprisonment to the parents, while they have nothing else in common with them! All that is tied to this relationship is based on miserable deception!"

If you are a fanatical spiritual scientist, you may smile at such a thing, but fanaticism should be alien to spiritual science. It should understand and truly tolerate that which the soul rebels against. For this reason, this introductory lecture was not given as a “justification” but as a “refutation” of spiritual scientific research. But what will be presented in the next lecture, “How to Justify Spiritual Research?”, will be all the more solid if we can make the objections to be justified ourselves. You may well believe that I do not want to refute spiritual research in truth!

I could only list a very small number of objections here. Many such objections could be made. Some of this can be done in the near future, and the refutation will follow on immediately. But from all that is stated, one can see how man, by undertaking spiritual research, is inwardly summoned to a battlefield, how not only the things that speak for repeated earth lives, for man's passage through a spiritual world, and so on, arise, but how all the counter-arguments can also arise from the dark depths of the soul. It is good when someone who is quietly engaged in spiritual research is also familiar with these counterarguments. Then he will also be able to show the right tolerance towards his opponents. Simply occupying oneself with spiritual science or turning a blind eye or laughing at the objections of one's opponents can never be the way of the spiritual researcher. That this does not have a beneficial effect was already shown in a particular case in the nineteenth century, which I would like to relate here.

In 1869, Eduard von Hartmann's “Philosophy of the Unconscious” was published. Even if one does not agree with it, one can still say that it was a good attempt to go beyond the sensory view. Therefore, Eduard von Hartmann had to oppose much of what had emerged as an ideal of science at the time, especially what came from the newly emerging Darwinism. Thus we find much in The Philosophy of the Unconscious that should not have become fashionable in the face of Darwinism. But the one thing that all those who, on the side of Darwinism, could not declare themselves in agreement with this book had in common was that they rose up against Eduard von Hartmann as one who had not familiarized himself with what followed from contemporary natural science. A flood of refutations appeared. It would be a mistake to think that these replies contained nothing but nonsense; some of them were written by people who are outstanding in their own fields, for example, by Ernst Haeckel, the zoologist Oskar Schmidt and others. Among these writings was also one whose author did not name himself, with the title “The Unconscious from the Point of View of Physiology and the Theory of Descent”. In it, a number of cogent arguments were put forward to show how many things in the “Philosophy of the Unconscious” could not be sustained and how its author had thereby demonstrated that he was nothing more than an amateur in the field of natural science. Many people were positively amazed at the ready wit with which this anonymous writer attacked his subject, and Oskar Schmidt, then at the University of Jena, thought that from the standpoint of natural science this was the best that could be said against The Philosophy of Unconscious. Some said: He calls himself us, because he is one of us; and Ernst Haeckel said that he himself could not write anything better against the “Philosophy of the Unconscious”.

So it was no wonder that the first edition of this work, “The Unconscious from the Point of View of Physiology and the Theory of Descent,” was soon out of print. A second edition appeared, and now the author called himself : it was—Eduard von Hartmann! Now some voices ceased that had previously said: he calls himself us, he is one of us. But the significant thing had been accomplished: a man had shown that he knew everything that the most serious opponents could bring against him. Once and for all, it has been proved that one should not believe that, if something can be said against a Weltanschhauung, the author of that Weltanschhauung could not have said it himself.

For spiritual science, this is a vital question. Today, I could not say everything that could be said. But spiritual science must know what objections can be raised against it, and it would only be desirable if some of those who believe they can summon up profound knowledge in order to refute spiritual science with this or that good scientific, exact reason could sometimes consider how much better the person against whom the objection is raised knows the matter than the person who raises it. This is the case with a conscientious spiritual researcher. Of course, he cannot bore his audience by always mentioning all possible counter-arguments. But when something is said in favor of spiritual science, and when many opponents arise, then the latter should first ask themselves whether what they are saying cannot be said by those who represent spiritual science.

The task of the next lecture will be to raise the question: How should the soul correctly relate to the counterarguments that arise from its depths? Is it really true that, because so much can be objected to spiritual science, man really has to position himself as - to put it in a somewhat figurative way - Goethe ultimately has his Faust say: “Could I remove magic from my path”? Are the counter-arguments of spiritual research the same as Faust's attitude towards the counter-arguments of magic? Are they such that a philosopher like Geoffroy de Saint-Hilaire is right when he says: In the face of world observation, there is really only the following. We see that man is weak in many respects. Why should we not admit this weakness to ourselves, and why should it not be a strength precisely when one comes to terms with one's weakness? How man must admit to himself that he is weak against wind and weather, against volcanic forces and natural disasters! How man must admit to himself that he is weak in the face of what nature inflicts on him when he plants the seed in the earth and the unfavorable weather does not allow it to ripen, which only allows a famine to arise from his diligence! If man must often remind himself of his weakness, why should he not say it, out of honesty: although the mind can rise above itself in many ways, it is also weak and limited and can do nothing about what nature imposes on it; so it can recognize nothing about what our nature is – we must resign ourselves!

If the reasons that have now been put forward were so weighty that the next lecture could not be given, there would be nothing left but such resignation, which not only Geoffroy de Saint-Hilaire, but many others feel from an honest, truth-loving soul, and who believe that they have to defend the idea that man cannot penetrate into a spiritual world. Because the counter-arguments arise not from a spirit of contradiction but from the nature of things themselves, the dispute about the nature and value of the counter-arguments of spiritual science is not merely a theoretical fact, but something that must arise out of the battlefield of the soul, where opinions wage a seemingly more or less justified war against opinions, and where only through hard struggles can one recognize which of these reasons can remain victorious there. If one faces the inner struggle of the soul openly and unreservedly and can say what speaks for and against a knowledge of the spiritual world, then one does not become a fanatical representative of this or that invented or contrived principle, but one adherer to that principle, and builds up a calm conviction on a foundation of reasons which are only then, and never before, asserted for themselves when they have driven out all opposing arguments from the field of their own soul.

When the seeker of truth seeks his conviction in this way, he may confidently go forward into the future development of spiritual life, for what the earnest seeker of truth has said is true: Whatever is untrue, however often it may be repeated, will be cast out by the ever-developing striving for truth in humanity. But that which is true and has to fight for its existence against opposing arguments, as we can see in the events of world history, finds its way in the development of humanity in such a special way that one can stand before this development of truth into the centuries and millennia and say: And no matter how many covering impressions, that is prejudices and contradictions, are piled up, the truth will always find crevices and cracks to assert itself, to assert itself for the benefit, progress and use of humanity.

My lecture today will be, in a certain respect, the opposite of yesterday's, since I shall have something to say about what can be seen supernaturally in the way I characterized it yesterday. However, I will have to ask for your indulgence, since I can naturally only highlight a few aphorisms from the unlimited fields of anthroposophical research. So today's lecture will be a kind of collection of details picked out as examples.

What is achieved for the human being through the three supersensible levels of knowledge that I characterized yesterday is that he can step before the soul's eye as a complete human being. I have already mentioned the first supersensible level of knowledge, the level of imaginative knowledge. And I already indicated yesterday how, through this imaginative knowledge, the organism of time can be seen, which is found in us human beings as the first supersensible entity, the formative forces body that exists in time and that organizes us, but as a supersensible organism organizes us in the time between our birth or conception and death. But I have also noticed that the moment imaginative knowledge begins to take effect, the difference between subjective and objective ceases to a certain extent, so that at the same time as we are spiritually contemplating our formative body, we are also standing in the midst of the entire etheric activity of the world; that we become, as it were, a member of the etheric cosmic organism and then stand out less, secrete less out of this cosmic etheric organism than we do in our physical organism in relation to the other natural facts and beings that surround us in the physical-sensual world.

When we then ascend to the inspired knowledge characterized yesterday, we extend our vision beyond what is in us between birth and death. We expand our vision to include what can be called the actual soul being of the human being, and we learn to recognize this soul being in the development in which it stood within a spiritual-soul environment before it descended into a physical human body.

By further developing this inspired knowledge into what I characterized yesterday as intuitive knowledge, one comes to know in the image the fact of death, the transition of our soul organism through the gate of death into a spiritual-soul world. So that the knowledge of the eternal nature of the human soul is joined by the knowledge of immortality and the unborn. At the same time, however, in this moment, by rising to intuitive knowledge, we see the true form of our ego, of our self. I will speak about this vision of the self again, preferably also in tomorrow's lecture. But you can see from what I have characterized that we come to the vision of a purely spiritual world, first of all of our own spiritual-soul being with its surroundings. Now, during our life on earth, we already have a definite share in this spiritual-soul world. It is always there. It is always around us, as already emerged from what was characterized yesterday. We have a share in it through our total human experience. This total experience breaks down into the waking state and the sleeping state, with the dream states in between.

When one speaks of waking and sleeping, one is actually touching on a very significant riddle of existence, especially in human life. This riddle has been tackled in many ways, including by purely physical research. And as in other fields, in this too, no amateurish opposition should be made against what is put forward by natural science with a certain right. But these scientific hypotheses (and they are mostly hypotheses that have been put forward in this regard; I do not need to list them, because today I will stick more to the positive anthroposophical results in my presentation) these scientific hypotheses always start from certain assumptions that, one might say, can be partially, but not totally, held even in the simplest, unbiased observations of life. For example, when explaining the transition from wakefulness to sleep, fatigue is usually given the greatest importance. And one often sees in fatigue - not always, because there is also a correct insight in science - a kind of cause for the transition to sleep. Now, I have known reindeer that, without having acquired any reason to be particularly tired during the day, fell asleep at the first words of my evening lecture, and not only on this, indeed more understandable occasion, but also fell asleep during many an extraordinarily stimulating sonata. So that just a simple, unbiased observation of life can tell you that fatigue is not necessarily the only reason, the only cause for the state of sleep. I think that anyone who takes even a little time to observe the phenomena of life, quite apart from any extrasensory research, as I will characterize it later, must observe how there is something in sleeping and waking that is connected with the human being, as it is in the physical world, in such a way that sleeping and waking belong to this being as a rhythm of life. Just as the pendulum swings to one side and then to the other, so we must assume that the human being's overall experience in these two states, waking and sleeping, is like a pendulum-like rhythm. I am not offering this as proof, but as something that one might come up with as a possible interpretation. But this will lead us to the next stage, if I now, from the direct view that can be acquired with the help of the three levels of knowledge that I characterized yesterday, first of all present the state of sleep and wakefulness in a soul-spiritual way.

When we are in imaginative knowledge, we get to know the etheric body, the formative forces of the human being. That is, we learn to look at what is in us as the first supersensible being. We then get to know the actual soul that flows into our physical body through birth or conception and also into this formative forces body. We get to know this soul-like quality as it flows out through death into a spiritual world again. We get to know this through inspired knowledge. And we then get to know the actual I-being, I would like to say, the deepest center of our human being through intuitive knowledge.

If we now apply these three insights to our observations of sleeping and waking, it becomes clear to us that the human being is only fully awake during the waking state, when he is fully aware of his mental life, so to speak, and that he is normally the physical body, the spatial body, the etheric body, the temporal body, the actual soul-being, which I referred to yesterday as the astral body, and the I. As a physical being, the sleeping person still has only the body of formative forces within them. Essentially, the soul, the astral body and the I have emerged from the physical body and the body of formative forces, which can now be observed through ordinary external sensory perception and imaginative perception. And from falling asleep to waking up, they are in the same sphere in which they were before the human being descended from the spiritual-soul realm into a physical embodiment on earth. So that the four members of the human being, that is, the physical body, the temporal formative forces body, then the ego and the astral body, the actual soul, are separated from each other in twos.

But now, if we want to understand how the state of sleep relates to the state of wakefulness, we must gain an inner vision, also to be attained through the stages of knowledge that are characterized, of what is actually present during sleep, let us say for the time being. The physical body of space only carries out what the body of time is. All the processes that the physical body carries out in this ether body, from the moment we fall asleep until we wake up, can continue. These are all the processes that are connected with the plastic development of the human being, for example during childhood, and that are connected with nutrition and metabolism. But those processes that are connected with imagination, thinking, feeling and willing cannot be carried out. Man falls asleep into a state in which the life of imagination is dimmed, in which feelings are silent, where his will becomes powerless to somehow carry out something in the physical world through the physical body and etheric body.

If we now observe through supersensible knowledge that which has gone out of the physical body and etheric body, as I, as an astral body, that is, as a vehicle of thinking, feeling and willing, we find, above all, that the conscious activity of waking has sunk into an unconscious one, and that the human being is in an unconscious state. Therefore, one can only see through supersensible knowledge from the outside what has gone out of the physical body and the etheric body.

If one wants to characterize what is actually outside of the physical man, then one must compare it with something else. When a person is in a completely dreamless sleep, it can only be compared to the same activity that is present in the waking person's will, in the impulses of the will. The impulses of the will — I characterized this yesterday — also run in the waking person in such a way that the consciousness, the consciousness living in thoughts, has no knowledge of the inner nature of this will. I said yesterday that we plan to do something, for example, to raise our arm. We have the thought. How the thought then flows down into our organism, how the will takes hold of the arm – if I may express myself trivially – is something of which one also has no idea in waking life for the ordinary consciousness. The arm is raised. We only see the result again. The mental image of the result is a new mental image. During waking hours, we have as little idea of what lies between the mental image of the result and the mental image of the intention as a volitional impulse as we have no idea in our ordinary consciousness of what goes on in deep, dreamless sleep. But for supersensible observation, what is present as I and astral body, in addition to the physical body and the etheric body, is in sleep exactly in the same activity as will is during waking. A decided volition expresses itself. The activity of imagination is subdued. We shall explain shortly why this activity of imagination is subdued. That for which we already sleep while awake is quite active, only it is outside the body. It cannot move the arms or legs, cannot use the body as a tool for the will, but this will is powerfully present. And what then is the most important characteristic of this will? It is desire, which can then increase to become the wish and the other various nuances that one is familiar with. From the moment one falls asleep until one wakes up, desire is active in that which is outside of the physical body. And one must ask oneself: What is desire directed towards? When one can observe this streaming and swirling and surging of desire in the soul-being outside of the physical body through supersensible knowledge, then one is led to the question: What is this desire, this longing directed towards? It is directed towards nothing other than the physical body, towards regaining possession of the physical body. From the moment of falling asleep until the moment of waking up, the human being unconsciously wants to get back into his physical body and into his etheric body because he is outside of it. And then another question arises. These questions only arise, of course, when one applies imaginative, inspired and intuitive knowledge. The other question that arises is: Why does this soul-filled person not immediately satisfy the desire to return to his physical body when he is outside of it? The reason for this, and this is explained to us in the moment of falling asleep, is that the human being, when awake, when he has taken hold of his physical body as a being of soul, as I and astral body, becomes tired of this physical body, which, after all, connects him to the outside world; because in a certain sense he is saturated with this possession after a certain time. Not just the possession of the interior of the physical body. This physical body carries the sense organs. Through them one comes into contact with the outside world. One's self and the astral body merge with sounds and colors, one's self merges with the words one hears from other people. If you do not want to be absorbed and have no possibility to escape in any other way from the impressions coming from the outside world, then you withdraw from the impressions of the outside world by falling asleep, just like the reindeer I was talking about. So that from falling asleep to waking up, in the human being as a spiritual being, satiation with the physical body and desire for the physical body pulsate together. And only when the satiation has completely disappeared can desire triumph over satiation, and the person wakes up and returns to the physical body. There is not enough time to describe why you wake up when the alarm clock goes off, for example, and the like, or why some people cannot sleep. These things can also be experienced, but I can only describe the principles and the generalities.

When we consider the alternating states of sleeping and waking, we are actually dealing with an oscillation between an inner inclination of the human soul to be in the physical body and no longer to be in it; we are dealing with a feeling of being oversaturated, hence the going out of the physical body, and with a renewed desire for the physical body. This desire for the physical body is particularly interesting for supersensible research to study. For this desire for the physical body is also discovered to a particularly intense degree at the time when the soul, bending down from the spiritual-soul world to earth, is again approaching a physical embodiment. Between death and a new birth, that is, on the way to a birth, the soul develops in such a way that, out of all the states it has gone through before, it develops, above all, a certain emptiness towards its spiritual environment and an intensely strong will element, namely the desire for the physical earth. So that we can study the last states that the soul goes through when it draws to an earth life, in a sense between falling asleep and waking up.

So we have an explanation that simply arises for supersensible research, which does not start from the physical of the alternating state of sleeping and waking, but rather recurs to the soul; which explains waking up above all as the satisfaction of the desire for the physical body, which explains falling asleep from a soul oversaturation of the physical body. We arrive at soul qualities and explain the change between sleeping and waking from the soul.

If we then look at dreaming – initially one-sidedly, because, as I said, we cannot explain everything today – we look at dreaming when waking up. As we observe the human soul with its swirling will-being from falling asleep to waking up, we see that thoughts begin to flash to the same extent that the human being returns to his etheric body and his spatial body, his physical body. During normal waking up, it is the case that the person relatively quickly slips into their etheric body and their physical body. In these he has the tools for his thinking, feeling and willing. Thinking, which is subdued during sleep, makes use, when the person returns to his physical body, primarily of the senses and nervous system as external tools. Feeling, which is also dampened during sleep, is submerged upon awakening in everything that is rhythm in the physical organism, for example, the rhythm of breathing, blood circulation, and also the rhythm of metabolism. There is rhythm there too. In fact, the rhythm of metabolism already plays a part in the circulation. So that one can observe how that which is thinking disposition, thinking power in the soul, submerges into the nervous system, and that which is feeling nature submerges into the rhythmic system. And with regard to the will nature, which is thus mainly active during sleep and is connected with the metabolic activity, I would like to say that there is no boundary between inside and outside. During sleep, the human being is indeed outside of his physical body, and everything outside is will, but this will passes through the boundary of the body with regard to the metabolism, also striking into the body through the boundary of the body, and during sleep the activity of the will also encompasses the metabolic system. It is only out of sensory activity and thinking, but with its will nature, the human being is completely immersed in its metabolic system.

Now one can observe how, so to speak, the human being with his soul essence descends into his etheric and physical body. If it happens that, due to some abnormality – although they coincide spatially, this can be the case – the etheric body is seized before the spatial body, then the human being does not immediately enter his body completely. He only submerges into the etheric body. The etheric body then takes up the liquid components of the body, and only the soul, which comes from the solid components, really remains outside. But the moment when the human being has not yet fully taken hold of the physical body, but has only taken hold of the etheric body, that moment is when the soul, emerging from the state of sleep, can only make partial use of the physical and etheric bodies, and that is when dreaming arises. Full waking only arises when the physical body is fully seized, that is, when all the organs of will and especially the sense organs are fully seized. So it is a partial seizure of the physical body when dreaming occurs.

But precisely when one observes this coming over through dreaming in supersensible research - and one can observe this dreaming very particularly through imaginative knowledge; it is not itself dreaming, it is a more fully conscious knowledge than the ordinary day-knowledge of normal consciousness, but one can observe particularly what actually takes place objectively in the dream – one can observe how the human soul takes hold of the physical apparatus, because in the present human life, when the soul is removed from the physical apparatus, it is not strong enough to carry out the thinking activity. It needs, so to speak, the physical tool as a support to carry out the thinking activity. So that in the moment when the human being submerges into the physical tool, thinking is really carried out through the physical tool.

But then, when one also observes feeling through inspired knowledge, both the feeling that is completely subdued during sleep and the feeling in the waking state, which is also a kind of dream-like state – feelings are not as fully conscious as mental images – then one does indeed come to significant differences between thinking and feeling. Only now do you notice these differences. When thinking, it is the case that, when one observes the thinking person with imaginative knowledge in a waking state, the nervous system is continually active during the thinking. The nervous system is in a mobile plastic state, so that basically, for the most part, everything of the soul sinks into the nervous system. When passing from sleep to wakefulness, that part of the soul that becomes a thinker in man disappears. It disappears into the sensory nervous system. This is not the case with feeling human beings. The part of the soul that constitutes the feeling human being submerges into everything that is a rhythmic organism in man, but not completely. One can even say, although this is only an approximation, that just as much of the soul remains outside the physical and etheric bodies as submerges. There is a continuous back and forth between the soul and the body in this feeling activity. And this continuous back and forth is expressed in the rhythmic system.

And the part that makes up the will of the human soul also submerges into the physical body during waking, but it does not submerge in the same way that thinking submerges into the nervous system. It submerges into the physical organism and into the formative forces, but it does not connect with them. Although it slips into the physical body, it remains separate and is a distinct being. Thus one can say that in the waking state, the human being has a remarkable polarity. If we look primarily at the nervous sensory organism, we find that it is developed in such a way that in the waking person the soul is completely submerged. It has almost completely disappeared into the organism as a thinking soul. And when we look at the workings of the will in the waking person, we actually see this will as something separate, alongside the physical processes in the physical organism. These then take place as two activities, although in the same space, but as strictly separate activities. So that it is only through such research methods that we actually gain an insight into how the human being, as a being of will, is involved in his body in a completely different way than he is involved as a thinking being.

This, however, becomes particularly clear when we approach the observation of the waking person with truly developed imaginative and intuitive knowledge. Once you have completed the exercises I mentioned yesterday, you are able to observe yourself from the outside. The thinking is strengthened. This makes it independent of the physical body. In ordinary consciousness, the human being must completely immerse himself in his physical body, that is, in the nervous sensory apparatus. But the achievement of supersensible knowledge consists in learning to think without this physical apparatus. That is the essential thing. We are too weak as sleeping human beings in our normal consciousness to be able to gather up in our sleep that which is soul-like, so that it develops in itself the activity of thinking without the support of the body. The success of the exercises described yesterday consists precisely in the soul becoming so strong that it can think without the body. But in this state, in which it can think without the body, it can see the body. Just as one sees something that is outside of oneself, as one knows that one sees the table with one's eyes, so for imaginative and inspired and intuitive knowledge one looks back to the physical and etheric bodies. As a being of soul, one is only within oneself, one is now conscious of what one is otherwise unconscious of in sleep. And now something very peculiar occurs. It occurs that one does not see everything of this physical body, but only the nervous system can be objectively seen, or rather seen by the soul. The human being, seen entirely from the outside, is a nervous-sensory being. Its nervous system, together with the senses, becomes visible from the outside. I emphasize this because it has played a role - not in these evening lectures, but in many of the daytime lectures - I emphasize that not only the so-called sensitive nerves become visible, but also the so-called motor nerves, and that it is precisely at this stage of knowledge that direct observation leads to the research result: there is no fundamental difference between the so-called sensitive and the so-called motor nerves. The sensitive nerves are there to mediate our perception of the external world through our senses; the motor nerves, which are also sensitive nerves, are there so that we can perceive the position and presence of our limbs within ourselves. The fact that we have an inner perception of ourselves is conveyed by the motor nerves, which are actually sensitive nerves in this respect. Such research results arise from the path of soul research.

So we have now come to the point where we have what belongs to the human nervous system in the broadest sense as an objective thing. On the other hand, everything that belongs to the metabolic system is not present as an objective. It is present in intuition as a purely spiritual being. There the material disappears, and one now learns to recognize this peculiar process in the waking human being, this total process that actually takes place there. One learns to recognize it in this way: if one first gradually orientates oneself through imaginative knowledge, one comes to understand how one moves out of the physical body, now not unconsciously as when falling asleep, but consciously, as one feels this lifting out, especially from the brain. Then, by passing over to inspired knowledge, one arrives at a point where, in addition to this lifting out of the brain, one still notices how the brain now becomes something outside of one. And then one arrives at intuition, one really arrives at objectively seeing what one has before one as the human sensory-neural apparatus. But now one also sees the whole process of ordinary thinking.

Yesterday I emphasized the importance of the person's common sense remaining intact while they develop the second personality, the observing personality, in anthroposophical research. The ordinary personality remains intact, otherwise the person does not become a supersensory cognizer, but a hallucinator. By observing how one comes out of it, logical thinking, which otherwise adheres to the sensory world, remains in the brain. One rises out of the brain only with what one is as a higher, soul-filled being. That is why we see in the entire nervous-sensory apparatus not a lump that lies there, but a process, something that is constantly happening, that is constantly a process. You see that when you look back. Something very strange then emerges, which fundamentally illuminates our entire knowledge of the world. It turns out that in our nervous-sensory being – I apologize if I now say something terribly heretical, it only appears so; it also arises directly from the consistent continuation of scientific thinking into the spiritual world – out of the spirit, which also comes across when we wake up in the morning, when the soul enters the physical body, material-spiritual particles are stored between the parts that only relate to the material, which are deposited and generated directly from the spirit itself. One witnesses the emergence of matter, even the plastic formation of matter in the human sensory apparatus. Matter arises out of spirit. According to his spiritual soul, man not only becomes an inhabitant of his nerve-sense apparatus, but, by storing matter that forms directly out of spirit, he becomes creative of matter. This is heretical because it goes against a principle of today's natural science, which only does not go to its ultimate consequences, those that extend to all beings - and the world consists of all beings, not just of inanimate facts and inanimate beings. This natural science has abstracted from the processes of the inorganic world and, at most, from the plant world, the so-called law of the conservation of energy and matter. As if the substance were there once and for all and would only be rearranged in this way. In a sense, this is the case in all other natural kingdoms. In man, however, there is actually a real creation of matter through the nerve-sense apparatus. But we can state - read the first pages of psychologies that are written today out of incomplete knowledge - that the law of the conservation of matter also applies to man. This is based on an illusion. The law applies, but how? If we look with intuitive knowledge at the workings of the will in the human organism, that is, in the metabolic organism, the part of the organism that consists of metabolism, then matter is continually being destroyed through a process that I would call an organic combustion process. And so, while man develops thinking in normal consciousness, matter creation takes place; while man develops will, matter destruction takes place. The healthy human life is based on the fact that, as it were, the left balance beam corresponds to the right, in the human being it constantly balances itself in the whole of life – matter is created during the thinking, and matter is destroyed, used up, hurled back into nothingness through the will process. And so it seems as though the law of conservation of matter also applies to the human organism, because as much matter is created and formed as is plasticized. By extrapolating such a law as the law of conservation of matter, which is quite correct, and applying it to the human being, we are able to gain a true insight into the very specific nature of the human being in its connection with the physical and with the soul-spiritual. In a sense, the human being becomes transparent in this way. But what path does one actually follow?

If one follows today's physiology, whose methods in external relationships are not at all to be challenged by me – they have their great merits and results, but these results are for the most part questions again, and in turn pose riddles – if one merely these external methods of research to follow the human organism, then one has only one side of the human being, and then one must put forward hypotheses as to the actual cause of what happens in the metabolism, as to the cause of what happens in the nervous process. These hypotheses actually tend to presuppose something unknown, which perhaps only exists in a lawful connection. That is what materialists believe. But in reality, one does not arrive at what the metabolism and the nervous process depend on through such hypotheses, but only through direct observation of the spiritual and soul-like itself.

And so you see that with regard to man, only total research, which does not sin against natural science but simply continues natural science, is able to put into perspective what otherwise only physiology and biology bring to light, by starting with the whole person. And this research does indeed lead to the extraordinarily important result that I presented in my book 'Von Seelenrätseln' (Mysteries of the Soul) a few years ago, after it had been the subject of thirty years of intensive research: the result is that the human being is a threefold creature. The being, which is mostly a nervous-sensory apparatus, is the carrier of the thought life in the waking state. Then the human being is a rhythmic being - breathing, circulation rhythm, other rhythms - and that is the carrier of the emotional life. Finally, the human being is a metabolic being, but the limbs are also part of the metabolic organism. Metabolism is only an inward continuation of what takes place in the limbs. Metabolism is the carrier of the will element. This has nothing to do with the nervous system, but only with the processes of metabolism.

Thus we come to recognize the human being as a threefold creature. The actual inner essence of the human being is based precisely on the fact that he is such a threefold creature, in that he has in his nervous-sensory apparatus that into which the thinking part of the soul is completely immersed, so that in terms of thinking we may actually be the greatest materialists. And today's psychology also comes to see in the brain, the various structures of the brain, true images of the thought life. It does not succeed in this for the emotional and will life, as she herself admits. One sees that one can be the most materialist with regard to the life of ideas, but one does not get along with pure materialism. It is not possible to do so if one imagines the brain in such a way that on the one hand one has the brain as a finished organ and on the other hand one has somehow the soul, which now uses the brain to shape thoughts. It is not like that at all. Rather, it is the case that thoughts have an existence of their own. It is just too weak to be active, for example, when the soul's part of the soul does not have the brain, as in sleep. But when the soul seizes the brain, it does not use it as a finished organ, but it is constantly developing in this brain what is happening in the brain as a process. These furrows are a perpetual process. This is at the same time the activity of the soul. Therefore, when we examine the brain, we can only do so if we have a mental image of the brain as a reflection of the soul, insofar as the soul is a thinking being. This is more important than one might think. This is immediately confirmed when you open up any brain physiology today and see how things have already been researched. And when you see the effects of these different brain areas, they are not at all such that you can see how the soul could make use of them, but they are such that they actually reflect the life of the soul: they are images of the life of the soul.

So that one can say: the brain is actually like an imagination of the soul's life that has been realized, that has become matter. It is an image, whereas the rhythmic organism has not brought it to the point of an image. The metabolic organism has brought it least of all to this, being something entirely unplastic, something unpictorial. We can understand the brain in the way it is constructed if we grasp it as an image of the soul life. And only then will brain physiology be on a healthy foundation, when we are able to understand the brain in this way, as materialized imaginations. On the other hand, one will not be allowed to understand the rhythmic organism, for example, as a materialized imagination, but here one has an inspiration that takes place externally in the process, in the process, where the spiritual and the material continually interact in rhythm. And in the metabolism, we have a continuous transition from matter to spirit, from spirit to matter, towards one pole and then the other.

It must be said that even today it is somewhat awkward to express these things. For naturally, if one is only within the field of biology and physiology, which have not yet become consistent with themselves, one sees such things as fantasies, or even worse. But when these things are known, one has the obligation to stand up for the known truths.

And from the human being, the other parts of our entire world being can then be reached. Let us go down from man to animal, for example. First of all, we need to really get to know the animal, not just talk about it from the outside, but really get to know it. If we want to truly recognize the human being in terms of his or her essence, we have to speak of a threefold being, but the three parts do not exist side by side. An unspiritual professor wanted to ridicule the threefold nature of the human being by saying: Steiner differentiates between the head, chest and stomach human. – As if these three members were juxtaposed like three boxes or cabinets standing on top of each other! That is not the case at all. The head is primarily a nervous-sensory organ, but the rhythmic and metabolic systems play into it; the chest is primarily a rhythmic organism, but the other parts of the body play into it; and so does the metabolism. The three members are interrelated, not separate. Those who characterize them as separate, whether as supporters or opponents, do not get it right.

Now, the situation changes immediately when we move from humans to animals. The animal is not a three-part organism. This is particularly evident when we look at it with imaginative, inspired and intuitive knowledge. Strictly speaking, the animal is a two-part organism. In the animal, the rhythmic organism continually plays a role in the nerve-sense organism, on the one hand. So that? at the head pole of the animal, there is not such a differentiated sense organism as in humans. There is less differentiation, less separation of the nerve-sense apparatus from the rhythmic apparatus. It is a nerve-sense organ that is constantly pulsed by the rhythmic life. And the metabolic organism is in turn pulsed by the rhythmic organism. The rhythmic organism is not as distinct from the other two systems as it is in humans. The human being has the thinking organism, the nerve-sense organism, then the rhythmic organism and the metabolic organism. The three organ systems are relatively distinct from each other. In animals, the nervous-sense organism and the metabolic organism are present, but they form direct polarities. The rhythmic organism is not so strictly separated, but is more absorbed in the other two systems, so that in animals one has a kind of twofold organism.

What is essential in the formation of the human being is not that his head tends to have a special formation, but that which tends to have a special formation in the human being is his rhythmic organism. This becomes independent. As a result, it expels, on the one hand, the head organism in a more differentiated way than in the animal, and, on the other hand, the metabolic organism. So that in turn, there is a more intensive metabolism in man than in the animal, where the rhythmic organism continually plays into the metabolism.

When we study the animal and human organizations in this way, we come to the conclusion that the human being is a different being as a metabolic organism than as a nervous-sensory organism. In the nervous-sensory organism, the soul is completely submerged. So what do we have in our consciousness? Our mental images, our thoughts. Yes, we feel a certain unreality towards thoughts. Thoughts are only images. The most perfect part of the human being is the head organism, but the soul-spiritual is most deeply submerged in the physical. We can be most materialistic in relation to the organization of thinking, the nerve sense organism. For what remains of the spirit in us are only images. In thoughts we have images of reality. He who understands how the spirit is completely diluted to the point of images – if I may say so – and thus lives as spirit in the waking person, will indeed see in the thought life of man a clear proof that there is spirit in man, but he will not address the thoughts themselves as spirit, but will address the thoughts as images that the spirit produces by mostly immersing itself in the nervous sensory apparatus and only reflecting back what remains as an image and arises in consciousness as a thought. One learns to see right through human nature and, accordingly, animal nature as well.

But then, when one has come to know the human being in this way, through imaginative, inspired, intuitive knowledge, when one has come to see the human being as a spiritual-soul being, when he is outside of his organism, when he is asleep ; if one can achieve self-knowledge through imagination, inspiration, intuition, that is, self-knowledge for the human being when he is outside of his physical body, then the difference between subjectivity and objectivity ceases to exist. Outside of the body, we then belong to the cosmos. If we can recognize ourselves by looking back at ourselves, then we can also observe in the cosmos. And then such observations arise that provide us with a real cosmology, a cosmosophy, as I have tried to give in my book “The Secret Science”. These are direct results of observations made by imagination, inspiration and intuition outside the physical human body. And the correlate to this is the complete knowledge of the human being.

It would now be interesting to extend this observation to the plant and mineral kingdoms. However, there is no time for that today. I would just like to point out a few other areas. I can only give examples. I would like to start from how we can follow the metamorphosis of the human organism in this way, how we can see how, on the one hand, the human being, in his material organization as a nerve-sense human being, is a result of the soul-spiritual life, and how, on the other hand, as a metabolic organism, he is not such a result. For the spiritual life continually burns matter, especially when it is most active as a spiritual life. We see how man metamorphoses, and in such a way that he materializes, spiritualizes, spiritualizes. When one is able, through supersensible knowledge, to follow this transformation of the organs through metamorphosis, then one learns to follow it not only with regard to their healthy state, but also with regard to their diseased state. In this regard, I would like to point you in just one direction.

In the moment when, through the empty consciousness mentioned yesterday, one gets to know the spiritual world around oneself, everything that was previously only the object of sensory observation becomes the object of spiritual observation. As the human being appears spiritualized when viewed in this way, so the whole world, the cosmos, is ensouled, spiritualized before the spiritual gaze of the human being. Then, for example, the sun, which we see through ordinary observation and also through ordinary science as this firmly defined, sharply contoured body, appears in what it presents to us physically, to the eye, as a physical organism. On the other hand, there is a spiritual solar element that is not confined to this part of space that we see with our physical organs, but that, as a solar element, fills the entire cosmos that is accessible to us. This solar element permeates all realms of nature, including the human being. It is something that works in the human being. And just as we otherwise study in physics, how the ethereal sunlight penetrates through the eye, how we study the effects of light through what is similar to the physical apparatus of the eye or to the eye itself, so we can now also study the spiritual part, the solar, the spiritual part of the solar activity. But we encounter this again in all the inner organs of the human being. And we become aware that a large part of the organs – actually all organs, but the different organs to a greater or lesser extent – have a life that springs, sprouts and pushes towards growth, a life that ascends towards a single pole. This begins with a lesser sprouting and sprouting power and increases with sprouting and sprouting power in the formation of growth, in promoting nutrition, also in digestion, consumption and so on.

On the other hand, there is a descending life in all organs, a degenerative one. Every evolution is opposed by a devolution or involution. The ascending life of the organs we have within us is worked on by the sun-like element spreading through the cosmos. The descending life can be observed particularly in the brain. Because brain matter is continually being molded through the activity of thinking, there must also be a continual breaking down, precisely from the brain. And the moon-like has to do with these degenerative forces. For the moon is not only that which it appears to us physically, but the physical is only the physical embodiment of that which, as a moon-like quality, permeates the entire cosmos accessible to us. This penetrates into us and into all realms of nature. But by being able to study, we say, in the kidneys, the heart, the lungs, in every single organ, the solar process and the lunar process, the ascending and the descending, the fruitful, growing and the degenerating, by this we understand the individual organ from the cosmos. There will be no complete, total physiology until we understand all the organs of the human being in their ascending and descending life from the spirit of the cosmos.

And in the same way as from the solar and lunar, we can also understand the inner organs of the human being from other impulses of the cosmos. That which is healthy belongs to the ascending life, that which is diseased to the descending life. Centripetal and centrifugal forces depend on other impulses in the cosmos than the solar and lunar ones. I just wanted to mention this as an example. These solar and lunar influences also creep into the animal, plant and mineral kingdoms, into all realms of nature. This leads to the study that culminates in the following: I study a human organ in a particular metamorphosis. I find that it is not in a normal state. For example, the human respiratory organs are not in a normal state, but rather as in the case of hoarseness, of a cold. I study this state. In layman's terms, I would say that I study the state of a cold. What is present in the human being? It is actually that which should otherwise be limited to the human senses, which should only prevail as forces in them, so to speak, has slipped down into the respiratory organs. They metamorphose pathologically so that they become too much like sensory organs. The sensuality that should otherwise only be in the sensory organs slips down into the respiratory organs. They sporadically become sensory organs, which makes them ill. Why is this? It is because that which can otherwise have a particularly strong effect in the sensory organs, the moon-like or sun-like, predominates. This is then transferred from the cosmos to the air, to other climatic conditions, so that such pathological metamorphoses arise from the human being's environment.

And now I observe something in the outer world of nature. For example, I look at the lilac, a violet flower with special petals. When one studies this plant, gets to know it inwardly, one finds that in it are active those forces which have an effect in precisely the opposite sense to the solar and lunar, as that which has a morbid effect in the interior of man when he has a cold, in the case I have described. And one learns to recognize how the peculiar interaction of sulfur-like forces with etheric oils in the lilac plant is in a polar opposite relationship to that which develops pathologically in the organism.

If we learn to recognize the metamorphosis of the human organs through the spirit, and if we learn to recognize the particular effects of the forces of the environment through the spirit of the cosmos, then we arrive at a rational materia medica and a rational therapy. We can now state, just as in other sciences, where we really have an overview of things, not just trial and error, which remedy may be suitable for this or that disease. I can only sketch the process. But in this respect, anthroposophy can shine a light everywhere. It does not have to rely on mere trial and error of this or that remedy for this or that disease, but one can see the connection between the remedy and the disease from the spirit of the cosmos. This is a very simple case. But it can be applied to the whole of pathology and therapy. Today I can only hint at the axiomatic, but in this direction, in anthroposophy, we already have a fully developed pathology and therapy. There are also institutes where things can be empirically verified and where one can be convinced that those remedies that are drawn from knowledge of spirit and nature prove to be effective, if, on the other hand, one is only able to diagnose the diseases correctly. Anthroposophy does not find such things in a botched, dilettantish, lay manner. It recognizes what medicine has achieved, and only builds further. But it is possible to build further, and much can be gained for the benefit of sick and healthy humanity if we continue to build on medicine in this way. In this way, as in so many other areas that I cannot touch on today, anthroposophy leads directly into the most important areas of life.

Now, finally, just a few examples of how to arrive at anthroposophical research results. I regret that I cannot cite more, but I would like to give at least a few disparate examples so that you can see how our scientific spirit can actually become universal by being shaped anthroposophically.

History, for example, is usually viewed in such a way that one records external facts or takes what is available in the way of documents about external facts, and perhaps draws a few conclusions about the spirit of the age from these. After all, it comes down to this: “What you call the spirit of the times is the lords' own spirit, which is reflected in the times”. But one believes oneself to be quite objective in history when one puts together a course of history from external documents. But when one ascends to such a realization, as I characterized it yesterday and as I have shown today with individual examples of its application, then one also comes to really observe from the other, the spiritual side. After all, we have perceptions of the natural side. We do not need to search for them. We have to strengthen our thinking to such an extent that it can organize and master the perceptions, so that through observation and experimentation the perceptions reveal their laws. But on the side of the spirit! Yes, since the old, intuitive insights, which were not fully conscious, as are today's anthroposophical insights, since they have only become traditional and can no longer be handled by people, the spiritual has basically lost its entire content, however little one wants to admit it today. It is interesting, though, that within German intellectual life, where one always draws the final consequences in this direction, on the side of intellectualism, there is a philosopher, Fritz Mauthner, who has taken Kant even further than Kant by writing a “critique of language” in which he attempts to prove that we actually have no spiritual content, that in what we say about things we can only say words. Critique of language - not critique of reason! And that is not even so unfounded. Fritz Mauthner, however repulsive his “criticism of language” may be, is only more honest than the others for the person who sees something in the real world. The others just do not admit to themselves that they only have words when they speak of thinking, feeling and willing. For these words must first be given a content again through supersensible knowledge. They have no content in the psychologists either. Take a modern psychology and read an explanation of what a thought is. They talk about thoughts because they have the word “thought” from ancient times, but there is nothing more in it in terms of the spiritual. We must first come to an understanding of this. And we will only come to that when we develop the slumbering powers in the human soul as I have described it yesterday. Then one will be able to follow the laws of spiritual development of humanity in a similar way to the way one follows the physical laws in natural science.

For example, there is the biogenetic law, which Haeckel strongly emphasized. Certainly, this has undergone various corrections. I am familiar with the current state of research regarding the biogenetic law. But essentially one can say that in the morphological stages that the human embryo goes through from conception to birth, until it is a fully formed human being, the formation of the individual animal forms is repeated. When the human germ is three weeks old, it resembles a fish, then it becomes more and more similar to other animal forms. It is an approximate law. The ontogeny, the development of the individual being, is an abbreviated repetition of the phylogeny, the development of the whole tribe, it is said.

Now, even if this law has to be corrected to a certain extent, it still provides a suggestion for establishing a certain connection between external physical perception and organic beings. But on the other hand, the aspect of human development in its historical becoming can be similarly arrived at through such a lawful connection. Anyone who has reached a certain age will indeed come to this - but human life as a whole belongs to the human being. Therefore, what can be observed in oneself only in later old age is also peculiar to the human being; one can see something very remarkable through unbiased observation, which is then confirmed and made clear through supersensible knowledge, if one is capable of it. One notices that, as a person approaches old age, all kinds of abilities may be present. These abilities actually want to develop inwardly, but they cannot come out. In today's human being, there is such a strong calcifying tendency that certain formative powers of the inner being cannot come out. They only hint at themselves. That is why people who are truly suited to self-knowledge inwardly today feel that, as they age, certain abilities slip away from them, abilities that actually want to develop but are overgrown by the hardening organism and cannot come out. And if we pursue this further, we go back in the development of humanity to times when these abilities could still emerge, when the human organism was still different from what it is today. Today, superficial views of nature believe that the human organism is quite the same as it has always been, as it was, for example, in ancient Egypt and before. No one considers that even in historical and prehistoric times, the human organism in its inner, deeper structure, its histology, is constantly changing, becoming stiffer and more sclerotic. So that if we go back to older times and follow what people in later ages have produced in literature, poetry and art, we also find empirical confirmation of what I am saying now. If we go back in time, we find that people in fact went through a certain development into a much older age, where their physical and mental development went hand in hand. Today, this is actually only present in youth. With children, we see very clearly: mental abilities develop in parallel with physical abilities. When the child changes teeth, a strong psychological change takes place. This happens again at puberty. Those who still have a sense of observation for such things will also find, at the beginning of the 1920s, that psychological changes still occur in parallel with physical changes in people. But then it all becomes very blurred. Towards the end of the twenties, it stops altogether for today's human being. In a sense, the human being becomes stationary in terms of his intellect and his capacity for feeling. He develops a spiritual life, and he can even perfect it, but the body no longer supports him in it. He no longer undergoes the same development.

If we go back to the Greeks – and with the methods I have described, we can also observe the past of historical life spiritually and directly, just as we can observe our own psychological past before birth or conception – by observing Greek life back in our imagination, actually produced a Aeskulap, a Sophocles, a Phidias, then one comes to the conclusion: the whole soul-body life of man must have been different, there must have been a different way of feeling and living into the world. But this can be traced back to the fact that in Greece, until the mid-thirties, the physical body was as it is with us only in youth. A person today, at the end of the twenties, who stops receiving support for their spiritual life from their physical body, had something during the Greek era until the mid-thirties, in the whole ascending life, whereby the physical body supported them. And if we go back further, two or three millennia before the Mystery of Golgotha, we find people - anthroposophical research can recognize this through direct observation - who, well into their forties, are as dependent on their bodies as a child is on his or her parents until sexual maturity. We find that in prehistoric times, people experienced their bodies into old age.

But what does that mean? It means that we experience our body as it grows, up to the age of thirty-five. When it is in decline, in degeneration, it no longer participates with the soul. We perceive nothing through the power of the body. Precisely when the body decays, we no longer perceive through it. At that point we have already become independent of the body. Yes, anyone who studies the Vedas with their wonderful flow, with what lives in them, and who finds their way into their remarkable spirituality, which also lives in similar spiritual creations, will also find external confirmation of what anthroposophical research can say.

There were times, ancient times in the evolution of humanity, when man, in his body, not only had an entity in the ascending life that worked in parallel with his soul. In the ascending life we are half-stunned by the sprouting, sprouting life, so that we do not look into the spiritual world, while, as the body decays, we see all the more spiritually in the decaying body with the soul. There were times when man still experienced his disintegrating body, and by looking in the disintegrating body, he saw with the soul all the more spiritually. In that world period – one would like to describe it today as prehistoric, as if it had been primitive, but it was not – people still lived in their fifties and sixties in such a way that their spiritual life was dependent on the participation of physical development, and now of descending development. As a result, there was a certain mood in these old people. When one was young, when one was still a child or a youth or a maiden, one looked up to the old people and said to oneself: Oh, these old people, they experience through growing old something that one can only know as an old person. They grow into a spiritual world while their body decays. In the most ancient patriarchal times, people looked up to the elderly and said to themselves: They grow into a divine spiritual world simply by virtue of their physical development. Oh, they also approached old age quite differently, knowing: If I grow old, I will become a wise man. There were exceptions, of course, but there are exceptions among the young today as well. Imagine the mood that pervades a society when you look up to the patriarchs in this way because they can have something that you cannot have in your youth.

Thus we see epochs in historical humanity, where humanity becomes younger and younger, if I may express it that way. First, people went through the physical up to their old age. Then we see people who experienced physical exertion into their forties, then the Greeks, who experienced it into their thirties, and thus only just avoided the cliff, that great turning point, where they could see into the decaying body and thus express that wonderful harmony of body and soul in their works of art.

Now humanity has become even younger. This expression is not used quite correctly. What I mean is that they consciously experience physical conditions up to the age of twenty-seven or twenty-eight. Humanity will become ever younger and younger in this respect.

So while we say, with regard to our physical development as an embryo, that we repeatedly carry within us the physical tribal development from the simplest to the most perfect living being — the embryo goes through this from beginning to end — the reverse development takes place for the life of the soul. We as humanity experienced life into old age in earlier times. Then it recedes. People become mobile, inwardly and spiritually alive through their bodies only in their youth. This is what one notices as one grows older and actually wants to shape out what once really shaped out when the physical organization was still different. And just as the human embryo in the third week is like an earlier state, so is the soul development of humanity in its present state as if earlier states had degenerated, been lost. It is a retrogression. While the development of the embryo, now in the physical sense, is an upward development, the spiritual development is a retrogression. This is connected with the whole development of mankind. Whereas man was formerly dependent on the body in the historical development, he is more and more dependent on emancipating the soul from the body. The bodily element works in him more and more only as a youthful bodily element. This means that he is instructed to do that which he used to develop in himself through the powers of the body, now through spiritual-soul development from within, so that what the body does not give us in old age, the soul must carry us into old age.

In this way, pedagogy must be transformed, all human development must be transformed. Yes, when we get to know such laws – and there are many such laws that act as impulses in the development of humanity and of history – then we also have the opportunity to learn something very profound for human life from the study of history, which is now spiritualized. The necessity for the present-day organization of pedagogy and didactics in relation to pedagogy and didactics in earlier epochs of human development arises simply from the fact that humanity draws less and less from the physical development of the body in old age and more and more from the physical development of youth. and more and more on the physical development of young people; that it must therefore replace what no longer comes naturally by working into the body through the development of the spirit. If we find the right pedagogy, the right methodology to bring the soul to life, then we educate and teach in such a way that, for example, we do not simply receive concepts at school that are ready-made, with ready-made contours. That would be like keeping one's hands and arms as small as when one was a child throughout one's entire life. If we want to teach a child ready-made definitions and concepts, it is as if we wanted to keep the limbs of a human being fixed so that they cannot grow. We have to teach children such concepts, mental images and feelings that live and grow, so that by the fortieth or sixtieth year they are no longer the same as they were in their early years, through their own inner growth. This possibility exists. This is the aim of the pedagogy of the Waldorf school. It is not just about the child, but about the whole human being; it asks how the child must be educated so that it can benefit from the education throughout its life; so that the child does not have to say to itself when it is thirty years old: Now you have learned, but your concepts have remained childish dwarfs; they do not grow. One must convey such vivid mental images, concepts and impulses to the child that they are in a state of growth and will only be properly developed at a later age. In this way, one can learn intensively for life, directly from real, spiritualized historical observation. And when it is said today that people do not learn from history, it is because there is not much to learn from it, since it does not say much except for the compilation of data given for earlier epochs, which, however, are composed only of external appearances. Anthroposophically oriented observation also leads into the interior here, in that it provides perceptions in which the spiritual entities are not merely words, but also have spiritual substance.

So I could only show you in sketchy examples how the research results of anthroposophy look. They are such that we first get to know the human being, that we get to know the universe from the human being, that we also arrive at a corresponding practice of life through the correct application of the higher insights to the human being, a practice of life that extends into social life, as I tried to show with the example of education. So we may think in a similar way with regard to this reflection, as I have already said at the end of another reflection: Anthroposophy does not want to be a theory, does not want to be a one-sided teaching, but wants to be something that is drawn from life and can therefore, because it is drawn from the full life, from the bodily, soul and spiritual life, in turn serve the full life of man. For only then will a worldview truly serve life, when it is life itself. For this must be kept in mind: not abstract thoughts, which are inwardly dead in themselves – tomorrow I will have more to say about the deadness of thoughts – not thoughts that are dead, but only thoughts that are pulsating with life can also serve life. Only a worldview that does not live in dead thoughts, but is itself life, can serve life, because only life itself can be the true servant of life.

Among the many prejudices against spiritual science, as it is meant here, are those that associate the methods of spiritual research, that which can be described as the paths of spiritual research, with an abnormal, pathological mental life. Although anyone who follows more closely what can be said about the course of such soul development, which is to lead to spiritual research, can only come to such a prejudice either out of ignorance, out of lack of knowledge, or out of ill will, this prejudice must be discussed at some point. For there is plenty of ignorance in the sense mentioned, as well as ill will, in the world. I do not wish to go into individual attacks that have been made against spiritual science from this particular quarter, but I would just like to discuss in general terms the possible attacks, the possible objections and prejudices, and show how unjustified they actually are in the face of the nature of true spiritual research. To do this, however, I must briefly present some material from a certain point of view that was already the subject of the lectures I gave here at the beginning of the winter. I must sketch out the way of spiritual research in a very sketchy way.

The way of spiritual research - as has been emphasized here again and again - is a purely inward path of the soul, a path that is only traversed within the life of the soul itself, and it consists of certain activities of the life of the soul, of certain exercises of the soul life, which lead this soul life from the point at which it stands in ordinary life to another point, from which it is precisely in a position to approach what can be called the spiritual world. Now, in summarizing a great deal, I have just dealt with the exercises that the spiritual researcher has to go through in two main groups in one of the lectures I gave this winter. The first exercises consist of forming one's thinking differently, in a certain way, from the way it is in ordinary life: exercises of thinking. They belong to the first group of spiritual research exercises. Exercises of the will, undertaken in a certain way, belong to the second group of spiritual research exercises.

Today, I will have to say a lot, of course in a brief summary, for a full understanding of which it is necessary either to know what has been said in earlier lectures or to read, for example, my book “How to Know Higher Worlds” or the second volume of my “Occult Science”. For I shall endeavor to show how thinking is changed by certain exercises, technically called meditation and concentration of thought, in comparison with ordinary thinking. I do not propose to go into the way these exercises are done, but I may mention at once that in the actual thinking exercises it is a matter of raising into consciousness what is always present in human thinking, and especially in the healthiest human thinking , but which remains more or less unconscious within this healthy human thinking of everyday life, for the reason that we carry out this thinking of everyday life in the sense of what could be called adaptation to the laws, to the processes of the outer world. We do not perceive the external world only through our senses; we think about the external world, we form ideas that become thoughts, we connect these ideas in our thought life. We connect them, when it comes to healthy thinking that belongs to reality, in a very specific, lawful way. Even that which is called logic can only describe how judgments are made, how thinking moves inwardly, so to speak, in order to arrive at what is called truth. The actual process of thinking, the inward activity of thinking, essentially remains unconscious in ordinary thinking. The aim of the first group of exercises is to bring to consciousness what happens in ordinary thinking but remains unconscious, so that we do not merely let our thoughts be woven and live under the compulsion of the currents of the world, but so that our full, conscious will comes to expression in our thinking.

We must realize, when we truly observe the process of thinking and imagining, that we are doing so in the sense that it is imposed on us as a compulsion of the flow of reality. The exercises, which are now particularly thinking exercises, aim to take such ideas and such kinds of ideas into consciousness in the processes that are called meditation and concentration of thought, so that one always has conscious will in the whole process of meditating, of concentrating, that there is no moment when the conscious will does not prevail. And if you have the necessary patience and the necessary stamina and energy to do such exercises, it turns out that you come to detach the activity of thinking, the act of thinking, so to speak, from what ordinary life is the state of being in thought, that one learns to concentrate not only on what is being thought, but on the process of thinking, on that inner weaving and life of the soul that takes place when one thinks. And I have also dealt with the accompanying phenomena associated with this inner discovery, which consists in becoming aware of the thinking activity in thinking. The accompanying phenomenon is this: that one can, to a certain extent, regard one's thoughts themselves, which one is otherwise accustomed to having in one's thinking activity, as something secondary, and indeed, that one can ultimately have them entirely outside one's thinking activity. One begins with certain thoughts, but one passes over to a mere conscious, volitional, fully volitional thinking activity. One is able to switch thoughts on and off and consciously control one's thinking activity. As a side effect of this, one certainly becomes firm and strong in this voluntary use of thinking activity. But at the same time one enters into a certain emptiness of consciousness, into an empty weaving and living of consciousness. Therefore, as I said, these exercises, which relate to mere thinking, must never be undertaken alone. Indeed, the exercises of meditation and concentration are already undertaken in such a way that, by going through them in consciousness, the ordinary element of the will undergoes training at the same time; so that one comes to raise into consciousness what is hidden in the will in ordinary life. And then one comes to find something quite real in ordinary volition, in ordinary will activity, something that is always there, but which otherwise remains stuck down in the unconscious. One cannot will just anything, nor can one pour just any volition into an action without the element I am speaking of being present in the activity. But it remains unconscious. Through those exercises which are based on a kind of concentration, meditation, on an inner, now more, I would say, soul-related activity, one comes to discover what otherwise, by willing, by letting a will flow into the action, unconsciously pours into the willing or into the action, but which one does not look at. Now one discovers it. Strangely enough, one discovers in the will something that resembles consciousness. One discovers a consciousness that is different from the usual consciousness. One discovers – and one must take this, what is now being looked at, not as an image, but as a reality, as a truth – that another consciousness than our ordinary daytime consciousness accompanies us continually, that we are just not aware of this other consciousness, if the paradoxical expression may be used. One discovers another person in the person. One discovers that which can be named: a consciousness that is constantly watching us. And one learns to handle this consciousness, which one thus discovers in the operations of one's will, like the ordinary consciousness. One also learns to connect this consciousness with the results that one has achieved through the thinking exercises, so that the two connect with each other to a certain extent and one is now able to perform soul tasks, which one now knows are completely free from any physical involvement. The latter must be an inner experience, and it becomes an inner experience.

Thus one develops one's soul life into a consciousness that is different from the ordinary one, and one gives this soul life a content by discovering the will in thinking, by discovering thinking as this “activity in itself.” Not in such an abstract way as it is done by ordinary philosophies or other sciences, but in a living way one discovers the thinking activity as a volitional activity. One can now also say that one discovers the will in thinking, and one can say that in the will one discovers a consciousness that can be addressed as a thinking consciousness, just as the ordinary everyday consciousness that we have in life is a thinking consciousness. In thinking, one discovers the will; in the will, one discovers objective thinking that is not otherwise handled by us – if I may use the expression – a thinker in us that is within us, that is objectively present. This essentially characterizes what is to be achieved.

Other accompanying phenomena of this process must also be characterized in order to have a complete picture when one has arrived at discovering thinking as an activity, to find in one's thinking that which can otherwise remain unconscious; I have described this in more detail in earlier lectures. Then one finds oneself confronted with something as one is otherwise confronted with the objects and processes of the external world. But an important, essential peculiarity arises. What one now experiences with the help of the developed thinking and that consciousness of which I have just spoken, that other consciousness than the ordinary one, what one discovers in this way, differs quite essentially from the soul experiences one otherwise has in ordinary life. One may interpret the process more materialistically or more spiritually, but that does not matter, just as it does not matter in the case of today's reflections, which are based on experience rather than interpretation. That which has entered into us through our ordinary experiences, through our perceptions, and which has become thoughts, ideas, is transformed in such a way that it can remain in our memory, in our recollection, as one says, even if, of course, quite different processes are behind this retention. Just as experiences of ordinary perception and ordinary thinking gain the possibility, through a certain process of the soul, of being stored directly in memory, and become, as it were, our memory treasure without our intervention, so it is not the case with those experiences that we make in the way I have just described, with the developed consciousness and the developed will-filled thinking activity. These experiences are made, but they pass by being made, so that one can actually only hold on to them for a moment. They do not become embedded in our organic life. One can compare their fleetingness with the fleetingness of dream experiences. But one is not saying more than a comparison. After all, the dream still has the peculiarity that it can at least be remembered in a certain way directly through itself. What is experienced in the spiritual world in the way described takes place, but does not pass through itself into the ordinary store of memory. And that is the peculiar thing about it: if one wants to face reality in the spirit, one can never proceed in such a way that one can simply extract from one's memory what one has once experienced and then have it again. You would not have it again; instead, you have to experience it anew. Of course, what I have described is slowly preparing itself; it prepares itself through all possible stages. But if you consider all the things described in my book “How to Know Higher Worlds,” for example, what you come to last is what I have just described.

Now you will say: So spiritual experiences can only be had and then have to be forgotten. They would have to, if nothing else were added. And the other thing that is added now is at the same time the special fact of spiritual loss, which must be taken into account if one wants to understand the relationship between the healthiest soul life and spiritual research, and how unfounded the prejudices are that somehow spiritual research could have something to do with pathological soul development. The peculiar thing at issue here is that the state of consciousness that is attained through the true, through the right spiritual-scientific path develops. It comes about, it is then there for our soul life. But the ordinary state of consciousness with which we otherwise live in everyday life remains as it was before we entered this other state of consciousness. That is to say, we remain capable of judgment or, for that matter, deficient in judgment in exactly the same way as we were before; we initially remain full of affect or less full of affect in exactly the same way as we were before. At first, it is possible to observe the other person, who one was before and who one has now remained, with the same objectivity with which one can observe today the processes that one went through emotionally yesterday, for example. Just as little is changed in the ordinary consciousness by the fact that one has attained this other consciousness, as the soul life that one went through yesterday is somehow changed by the fact that one looks at it today. And if it is changed, if you fantasize something into it, then the observation is not the one that can lead to any objectivity; then something must have taken place that is not in order. So you face your ordinary mental life in the same way that you face, I would say, a previous mental experience. The ordinary mental life remains completely intact. And if one wants to store up spiritual-scientific experiences, one must first take over into the ordinary consciousness, which has been preserved, that which one has experienced in the spirit, and then one can store it in one's memory in the same way as one can store experiences of the ordinary consciousness. But it is always necessary that the ordinary consciousness stands beside the newly attained consciousness and that what is undertaken for ordinary life is not undertaken with the newly attained consciousness, but with the ordinary consciousness. If, then, one wants to incorporate spiritual-scientific experiences into the ordinary life of thought, which can be preserved in memory, then one must first take them over from the other consciousness. If one wants to recognize that these spiritual experiences are true, then one cannot experience this in the other consciousness – this must be expressly emphasized – but one must judge them with the ordinary consciousness. They must be subjected to the judgment of the ordinary consciousness. Insight into the spiritual facts is gained through the developed consciousness; insight into the truth of these spiritual facts is initially gained through one's completely ordinary, healthy judgment, which remains completely intact if all exercises are completed in the proper manner.

But this is how the consciousness I have just spoken of differs from all pathological mental states. It differs from pathological states of consciousness in that the pathological states of consciousness develop out of the healthy ones – for my sake – that those that can still be considered healthy pass over into the pathological states of consciousness. The altered consciousness replaces the first. But even if you can think in succession: healthy consciousness, sick consciousness, healthy consciousness again, you cannot think in the actual conscious sense that you are normal, reasonable and crazy at the same time. Because then you would not be crazy. In the moment when you can judge your craziness with your normal mind, you are truly not crazy. This is the special fact that must be considered, that all altered consciousness, all morbid consciousness, arises out of the healthy one like a metamorphosis, and that one should never actually speak of a double ego – which has already been criticized by the excellent criminal anthropologist Benedikt – but should speak of an altered consciousness for the usual pathological phenomena.

This simultaneously characterizes the aim of spiritual-scientific exercises, the goal to which what is called spiritual research actually leads the human being. Now it is quite understandable – I say expressly: quite understandable – that anyone who does not immediately grasp the full essence of the matter at hand can easily fall prey to the prejudice: Well, yes, someone has done mischief with their soul life and has arrived at an abnormal soul life. Perhaps one could also, as one otherwise does, quite nicely, for example, in addition to the usual abnormal, morbid soul phenomena, which all basically have to be characterized by the fact that in reality not one consciousness can exist alongside the other but that one must develop out of the other, that one must replace the other. One could, in addition to these abnormal mental phenomena, simply register new ones – that is how it is done – in which one consciousness could exist alongside the other. For anyone who is not familiar with these things can, after all, basically come to no other conclusion than that the person who has come to such a different consciousness is basically subject to abnormal thinking, or also to abnormal volition or feeling in some way.

These things are quite understandable at first, although after all they do not stand in any other field than that in which someone who has reached a certain level of education in agriculture – and this is by no means meant to be disparaging! — can, from his point of view, also regard as a madman the person who, for example, spends the whole day dealing with quite clever mathematical operations, because it is human nature to regard as abnormal everything that one does not think and believe in oneself. Basically, the prejudices that are often brought against spiritual science from this side are nothing more than the instinct of human nature, just as characterized, to accept only that which one can experience inwardly.

Now, however, the fact is that there are indeed many opportunities to confuse true spiritual research with all kinds of nonsense. Spiritual research – that is, in a sense, given by the necessities of life – will initially speak to a smaller, closed circle of people, just as it ultimately happens in other fields. Of course, today those who have the task of speaking to people about spiritual research are often criticized for speaking to all kinds of small circles and the like, for speaking to people who have only just agreed to listen to the things. Yes, but I can see no objective difference between this process and the other, that at the beginning of a semester a number of students are enrolled with some lecturer, and he then also speaks to this closed circle. And unless other nonsense is going on, I cannot see why the closed circle of a lecture hall should be less called a sect, if one wants to use the term, than a number of people who hear something spiritual. But in spiritual science one is initially dealing with things that cannot be easily controlled by the processes and events of the external physical plane. If someone says that a composite body consists of these or those elements, then one can verify something like that immediately by external means. All spiritual-scientific results can also be verified, but it is necessary to first go the way of the spiritual researcher that has been described. So although these things can be verified, they cannot be verified in the ordinary state of mind in which other things that are purely taking place in the external physical world can be verified. Therefore, and I need not make a detailed transition to cite the experience I want to characterize, it happens that in this area, where verification can only be achieved by applying the appropriate means, there is in fact an enormous amount of what can be called a belief in the authority of what is said, what can be called mere empty talk. Yes, societies are easily formed for the purpose of spiritual life, from motives that need not be characterized here, which make tolerance, mutual love and mutual trust their first principle with a certain right. That is a fine principle. But experience has shown many times over that nowhere is there more arguing and disagreement than in such societies. And although such societies have often taken up the cause of venerating truth as the highest, experience shows that in no other field is truth less respected than within societies that claim to have such corresponding goals. And so it happens that within circles where supposedly spiritual science is practiced, much nonsense prevails. And then it is difficult for those who do not get involved in the matter itself, but judge things according to external symptoms and external events, to distinguish truth from nonsense. And now, in the further course of today's reflections, I would like to provide some information that can help to distinguish truth from nonsense in this field. Above all, I would like to emphasize that one should not be too critical of the prejudices that spiritual research has brought to the side just characterized today, that one can even find these prejudices understandable to a very large extent. I will now mention something very specific.

When one has entered the spiritual world in a certain way, when one has had spiritual experiences, that is, when one has come to know spiritual reality, then one arrives at what I have already characterized here several times, but which you can find precisely characterized in the books mentioned – one comes to what is called imaginative knowledge, not because it is just a matter of exercises in the imagination, of mere imagination in the ordinary sense, but because one comes into the position of having to express pictorially what one experiences. Of course, what a person initially has in terms of imagination, and also in terms of how he can put the ideas into words, how he can characterize the ideas, that refers to the physical world. If one is now transported into a completely different world and then does not characterize it differently, namely characterizes this other world as pictorial for oneself, then one forms false ideas about it. What is stated in detail about the spiritual world must always be absorbed with the awareness that everything the spiritual researcher describes flows out of fully conscious will activity, that he is not describing from some vague, indefinite , but that, in contrast to every half-remembered or visionary consciousness, he consciously, with full will, develops that which he presents as imagination, as images for the spiritual experiences. Just as he presents that which he presents in this sense, that everything is permeated by him willfully, so it must also be received in this sense.

To depict spiritual experiences, which are nevertheless really present in the life of the soul, even if they have to be depicted pictorially, it is of course necessary to take pictorial images from ordinary life, so that what is spiritually experienced is characterized by designating one thing with this color, another with that color, and so on. But there is a certain necessity — but now purely in a soul-spiritual sense, not in a physiological-organic sense — for the description of one, let us say, this color, this sound and this tactile experience, for the description of the other to use something else. And just as when speaking in a particular language one does not first explain that this word has this meaning and that word has that meaning, so too, when one describes one's spiritual experiences in concrete terms, the world of images in which one expresses oneself must be there like an inner language, like something through which one visualizes and represents the actual spiritual experience behind it. Now, if such a description of a spiritual experience occurs, and if this or that spiritual being is described in terms of red, blue and so on, which is quite correct and by which it is really represented, not just characterized, then of course the person who receives this description and is completely unfamiliar with the way it is actually meant can say: We know this! We know that from the field of psychology! We are well acquainted with those mental states in which soul experiences arise purely from the inner being as a secondary sense perception or as a hallucination or even as an illusion. It is therefore entirely justified when it is pointed out, for example, that there are people — after certain experiences have been gathered, even one-eighth of all people have this characteristic — who, for example, when they perceive a certain tone without seeing any color, add a color, but in such a way that it becomes quite objective to them. Such color phenomena, which are not evoked by an external impression but which arise from within and join a sound – I do not want to go into the various hypotheses that have been made about this – are called secondary sensory perceptions. And what people can experience in this way can go so far that, for example, when they pick up a printed matter, the individual letters appear to them in different colors according to their content, depending on whether it is an o or an a. In short, the psychiatrist can of course say: we know these things. And he can say this all the more when mental experiences occur that have the full character of sense perceptions but are formed from within as hallucinations. And if one often takes hallucinations that come to mind in a particularly vivid and plastic way, then one can say: Yes, is not the morbid soul life capable of really producing inner effects? And if one then hears what is presented from this or that side, the claim that they have developed in relation to the soul life, one finds exactly the same. The important thing is that, precisely because of the nonsense mentioned, secondary sensations or hallucinatory states very often occur in people who have a particular disposition to them, and then it is claimed that these are “higher experiences”, that they have really received something from the spiritual world. Yesterday, in connection with Faust, I already pointed out that nothing is given from the spiritual world, but these are mere transformations of the inner life of the instincts, which have merely arisen from within the human being. It does not give us more than the normal life of the soul, but rather less, because there is something that works below the level of the normal life of the soul and that only, when it is raised into consciousness, is transformed into things that look like the ordinary life of the soul. But there is a considerable difference between what is attained by true spiritual research and, if one wants to use the expression, true clairvoyance, and what is often called “clairvoyance” in ordinary life.

And this enormous difference will be noticed if you take what has been said: in all the activities of the spiritual researcher, in all the activities of the true clairvoyant, there is full volitional activity, there is no element in the realization of which you are not present, while the vision has the peculiarity that it comes about without the will being active in it. And one can even answer the question, “How does the spiritual researcher differ from the ordinary visionary, from the hallucinator?” — despite the fact that for many this will seem extremely paradoxical — by saying that they differ in that the spiritual researcher never has visions and hallucinations in the usual sense, precisely because his training in spiritual science goes far beyond the possibility of ever having hallucinations or visions in the usual sense of the word. And this is connected with the fact that what is a spiritual research experience, as I have said, must not be directly fixed in the human organization, but must always be experienced anew.

If spiritual-scientific experience were to become established in the organism in its immediacy, it could indeed lead to an illusory life, because it would then arise from the organism through itself, because it would become attached to the organism and the person would lose control over it. He can only be present at the production of impressions if he approaches each one, I might say, as a virgin, as he approaches, for example, an external impression. And only through this virginal approach to the spiritual experience each time can he know that he has an impression from the spiritual world, just as he knows through ordinary life that when he sees an external object, such as a clock, this clock is not hallucinated, but that there really is an external impression. Through what is happening between him and the clock, he can distinguish what he is now experiencing in direct activity in the external physical world from what arises in him that could, for example, force him into some hallucination or illusion. And again, only by maintaining the same spiritual experiences in the same state of virginity, by not forcing them into the physical body, but by constantly renewing them, does he know that he is not confronted with what arises from his own organization, but that he is always confronted with objective experiences that come from a spiritual world And one certainly still learns, if one is really involved in the way described in the living comprehension of the spiritual world, that inner energy, that inner strength, which one needs, in order to come, let us say, to imaginative knowledge, to recognize, curiously enough, as the same strength that dispels illusions and hallucinations. That is what matters. It is not the power by which hallucinations arise that one invokes, but precisely the power by which one dispels illusions and hallucinations and delusions, and whatever else these things may be called.

And so one could also cite something else, which in turn could be made as an objection in a very easily understandable way. When someone who is still inexperienced in these matters hears that a person who describes his spiritual experiences using terms such as 'world of color' or 'world of sound', as you do in my 'Theosophy', for example, illustrates the soul and spirit worlds in this way, he might say: Yes, if one has to come to the conclusion that one can recognize the spiritual world as a colorful world, as a resounding world, on the one hand all of this is considered a hallucinatory, visionary activity, a pathological state; on the other hand, however, we also know – he may object – that someone born blind cannot be brought to such visions, which play out in colorful images, through any process of spiritual schooling, nor can someone born deaf be brought to such auditory hallucinations. And it is very easy to refute this by saying: So we are dealing purely with the development of the person, which depends on the presence of certain organs.

An objection raised from this point of view is of no more value to the person who sees through things than the question: whether someone who has very good thoughts can express these thoughts in a language that he has not learned at the moment. He cannot, of course, express the thoughts in a language that he has not learned, quite naturally. So someone who is born blind cannot express in colors what he experiences mentally. But that does not mean that he cannot experience exactly the same things as someone who is able to express it in colors, that is, who also illustrates it to himself in colors, deliberately expressing it in this way. It is often necessary, though, to really get to know things intimately if one wants to see through the justification or non-justification of objections.

But if one does not look at things according to their inner character, according to their inner being, but according to how they appear externally, then one will very easily find that there are indeed – if I may use the trivial expression – there are some truly crazy people who belong to some movement that calls itself a spiritual research organization, and who come up with all kinds of stuff that can more or less really be put into the category that the psychiatrist is very familiar with. If, for example, someone approaches a psychiatrist and tells him that he is the reincarnation of John, the psychiatrist is fully justified in saying: We are dealing with an ordinary megalomaniac. From a spiritual scientific point of view, we are dealing with an ordinary megalomaniac because the truly reincarnated John would not express himself in such a way. But quite apart from that, it must be clear that when one is dealing with such phenomena, which must truly be described as pathological, one cannot characterize the essence of the matter in terms of it; for one must consider the whole way in which spiritual research has presented itself in our present time. It must be clear that a world-view is dominant today that leaves very, very many people unsatisfied for various reasons. I do not need to explain why various religious worldviews leave many, many people unsatisfied today, because that is too well known. But I need only point out that even those worldviews that are very often built on the so-called solid ground of the scientific way of thinking leave many people unsatisfied, and for two reasons. Firstly, partly because those who adopt the scientific way of thinking really do recognize that, as a rule, the answers to the big questions do not lie in the scientific results, as one can get them, but at most the clues to the questions themselves. For those who can see things clearly, scientific books usually do not lead to answers, but rather to more questions. That is one side of it. On the other hand, however, there are other reasons why building a worldview on a scientific or even on a modern basis today leaves some people unsatisfied. It must be said that building a worldview today on a scientific or historical basis requires a great deal. Above all, it requires making an effort to learn many, many facts and chains of facts. It cannot always be said that those who do not want to build a worldview on the basis of the scientific way of thinking really do so because they realize that nothing satisfactory, nothing easily satisfying, can be built on it; rather, very often it is simply out of laziness, out of an inability to familiarize themselves with the necessary facts and chains of facts. People shy away from dealing with the difficulty that today's science offers, for themselves. And so it turns out that very many people find it more convenient not to go the long way of preparation, which claims a certain scientific basis, but find it more convenient to take in what can actually be absorbed – sometimes as a mere phrase, as a nice saying – that which comes out of spiritual science in some way. One also likes it because it initially ties in with what is of direct personal interest to the individual. One likes it more, it satisfies one more than when one starts with nature and then tries to arrive at some understanding of the human being, insofar as this can be gained from natural science. In this way one has a long and arduous path to tread. Many want to avoid this. That is why people who actually have no opportunity to gain anything for their satisfaction through what the current education offers approach spiritual science, and then they do not develop in spiritual science what comes from spiritual science, but they carry into the spiritual scientific world current what they previously have in their whole organism, in their whole soul.

If someone has something in his whole affect, in his whole emotional life, which, if one describes things symptomatically from an external point of view, can be described as a tendency towards megalomania – I know very well that I am only expressing one symptom here – then it can of course very easily happen that this tendency towards megalomania is now brought into the spiritual scientific movement. And then it is quite natural that the person concerned connects what he hears about the human being, not in an objective way with the human being, but with what he himself develops through his tendency to feelings and emotions. And then it just happens that when he learns about the law of repeated earthly lives, he naturally finds it very satisfying when he can dream up some way to be, say, the reincarnation of so-and-so. But there is one who considers things rationally is quite clear about the fact that what the person in question has brought into spiritual science has led him to such an idea and that spiritual science cannot have led him to this idea. And anyone who takes into consideration what is only a very brief mention of the path of spiritual research in the last chapter of my 'Theosophy' — he does not even need to get to know it anymore — and who then still really takes it seriously with what can be gained from today's official psychiatry, from recognized psychiatry, cannot possibly come to the idea that something can be contributed to the illness of the soul life from the spiritual scientific path itself. Conversely, however, spiritual-scientific activities can be distorted and caricatured by what is brought into spiritual science by people who have the necessary aptitudes for it. Someone could enter the spiritual-scientific world-view current enter, let us say, the world of the stock exchange instead of the spiritual-scientific current of thought, and he might have such tendencies that develop into megalomania; then he would naturally live out his megalomaniacal ideas in all kinds of fantasies related to the world of the stock exchange. He might see himself as a special stock market king or something similar. If, instead of entering the world of the stock market, he enters the world of the spiritual-scientific school of thought, he will live out the same tendencies by considering himself, for example, to be the reincarnation of John the Baptist.

And so one can say: in a certain sense spiritual research itself suffers from the fact that many people who have failed in their quest for a worldview because of what is otherwise offered today for the quest for a worldview come into some spiritual research current and then clothe in all kinds of spiritual scientific ideas that which they would otherwise have lived out in a completely different way. It is easy to observe that especially in circles composed of people who, because of a failed world-view aspiration, profess a spiritual-research direction, many of them approach spiritual research precisely at the moment when they become disillusioned with what the external world can offer them. Now just think about what is actually happening here. Before this, the person lived with his predispositions, which naturally had to lead to some abnormality of the soul life at some point. This abnormality of the soul life would certainly have occurred. But at the moment when it is still hidden, when he no longer really knows his way around the outside world, he turns to some kind of spiritual research direction. The consequence of this is that he cannot be saved in the way I will shortly indicate, but that he carries what is stirring within him into the spiritual research direction. And because of all these facts it may just happen that because such a spiritual research direction is otherwise looked upon with envy, it is blamed for having caused mental illness in such people. Of course, on the one hand, every sane psychiatrist and every sane spiritual researcher will be quite clear about the true process. Now, in order to understand more in this field, it will be good to consider once more how the two types of consciousness, of which has been spoken, do not really have to behave in such a way that one develops from the other, that one replaces the other, but that they exist side by side, that full consciousness is present for two soul lives, but that they do not fall apart. These two souls should not be understood as more than what is already characterized in the concrete. This, then, is what must be borne in mind.

Now the question may be raised: Does this spiritual research as such have any positive significance for ordinary life, for the external life in the physical world? One might think that it has no significance, because it has just been said that what is experienced in the spiritual world cannot flow directly into ordinary consciousness. But the following can happen, for example. It can happen that a person in the spiritual world perceives this or that moral impulse, a moral motive that can only be recognized from the spiritual world. Our moral view from the spiritual world can certainly be enriched. Likewise, our natural view from the spiritual world can be enriched. Now, let us consider the case that one receives a moral impulse from the spiritual world through a spiritual experience, that is, an impulse to do this or that in ordinary physical life. Then, according to what has been discussed, this moral impulse, which is first experienced in the spiritual world, must be taken over into the ordinary physical consciousness and justified there, yes, placed in the world in the same way as moral impulses are otherwise placed in the world. In this way all possibility will be removed that a person might appear in the world and say: I must now do this or that, because this is my mission – a phrase that one hears very, very often precisely in the areas that I could only characterize by saying: 'Nonsense is being done with it'. The true spiritual researcher will never receive motivation from the spiritual world in this way. What he receives from the spiritual world enters his ordinary consciousness, and he now develops those ideas that are adapted to the external physical world, and with his will impulse he enters into this physical world, just as if one received an impulse to recognize some scientific connection. One will not present this scientific connection from the outset as an illumination, but will take it over into ordinary consciousness, test it against common sense and against all that one has so far known in the field of natural science, and will now begin, having taken it over, to place it in the system of natural scientific knowledge that one has developed. If one bears this in mind, it will never be possible to come into conflict or disharmony with the outer physical life. But someone who, on the basis of impulses that are compulsively inherent in him, as compulsive drives, ascribes this mission to himself can come into such a conflict, into such a disharmony, which then, of course, because it comes only from within him, is not at all adapted to the outer world, will fit into the outer world as badly as possible. He will tend to be a destructive individual rather than one who could enrich social life through what can be experienced in the spiritual world. The path that leads to spiritual research thoroughly familiarizes one with all these things. And it must be said that everything that is otherwise added to the described training group of thinking and will is essentially there to ensure that, on the one hand, the human being does not bring anything unhealthy into his spiritual life from the ordinary physical life, that he is truly free with his spiritual and soul life from his bodily life, and on the other hand, that he does not caricature what can be experienced in the spiritual realm by taking it, not into healthy reason and normal affect life, but into the pathological realm of affect life. But if what actually underlies experience in the spiritual world is developed in a healthy way of this kind, then one not only has something healthy in the spirit-research way, but one has something that is healthy-inducing, one really has something that also helps people in terms of their health. But it must proceed as I have described or at least outlined it today. Confusions, which then lead to the most unfortunate prejudices, will always occur.

In this way spiritual research comes to a deeper understanding of the human soul, to a vision of more in the human soul than can be seen in this human soul with the ordinary soul mood. And if one does not misuse the word, one can call such a view of what lives in the soul beyond the ordinary soul life a mystical view of one's own soul. One can call such a life a life in mysticism. Again, it is quite understandable when someone who is a layman in these matters says: Yes, we know mysticism quite well; we have come to know it quite well, only we call it mystical madness. For there is indeed a pathological condition that can be strictly defined and is called mystical madness. It leads from a purely pathological basis to a kind of soul-vision that is purely organic and physiological, for example to an inner brooding in which one then comes to find all kinds of religious visions of a visionary kind within oneself. In short, there is what is called mystical madness in psychiatry.

Someone who is grounded in spiritual research will not want to criticize the psychologist, although there are, of course, enough people who believe that they also understand spiritual science. He will not say: When you speak of mystic madness, you are dealing with a person who is sacred to God and to whom more is revealed than to others. No, the healthy spiritual researcher also describes the mystic madman as a mystic madman, just like the psychiatrist himself, in exactly the same sense and also with the same caution, which I do not need to go into today. In regard to everything that has natural, healthy justification, spiritual science stands completely on the ground of natural science, denying nothing that is accepted as justified by natural science, not even in the matters that have just been discussed. And so the spiritual researcher, without lapsing into dilettantism, can, if he is able to judge things, quite properly and positively agree with the psychiatrist on all pathological phenomena that are externally designated as symptoms of madness, be it as mystical madness, religious madness or the like. He will never deny that these things exist and occur here and there in a specific case.

But if true spiritual research is really done with inner energy, then it does indeed happen that certain types of abnormal mental life are healed and balanced out through what the person concerned experiences mentally, in the way it has been described today. If the person who does such exercises, as indicated today and as described in more detail in the books mentioned, comes to true mysticism, to that which can objectively occur in the human soul as spiritual-soul experience, then he may even have had a tendency, a disposition, to mystical madness before: this will disappear, it will be corrected! All false mysticism in the sense indicated is dispelled by true mysticism. And it can go much further. A tendency towards megalomania, or other things, can be overcome by finding one's way into spiritual-scientific life in this way. Not to mention the fact that the more and more this living in the spiritual-soul life is intensified, the energies that are developed there can also assert themselves further, into the life of the body. But I do not want to go into this chapter today, which can only be discussed in detail and in a special way. Thus, in this limited field, which has been discussed today, there is not only something healing in delving into spiritual research – and this could actually be extended in a certain way to all phenomena of the morbid soul life – but there is also something healing about it. And it must be understood in this sense. One must always be clear about the fact that what appears as spiritual research can easily be confused with the abnormal soul life because it deviates from the experiences of ordinary soul life, and that the abnormal soul life can also be confused by its carrier himself, of course, with that which is healthy soul life. And there one experiences the strangest things even with the bearers of abnormal mental life, when they turn to spiritual research. There is now so much available in the literature for the possibility of progressing to a certain degree on the spiritual research path that anyone, and anyone can use it safely, provided they follow the instructions. Now let us suppose that someone wants to make progress. At first he is driven by an inner impulse, a urge to advance. Often it is curiosity, a desire for sensationalism, to look into the spiritual world. In the course of his striving, however, he very often fails to achieve what he initially imagines. The reasons why this or that is not achieved, the reasons why this or that is achieved wrongly, are sufficiently explained in the books mentioned. However, because he does not really want to enter into the spiritual-scientific world-view current, the person concerned is unwilling to say that he is not making progress or that he is coming to a caricature of spiritual-scientific thought, and does not admit that he has neglected this or that, but is often inclined to say: the prescriptions are to blame; I have come to this or that which seems abnormal to me, the prescriptions are to blame or the person who gave the prescriptions. And especially when there is some kind of morbid disposition, a belief is very easily formed that can be characterized by a kind of persecution mania precisely towards the person who has given the instructions in any way, in order to make the soul's journey into the spiritual world through exercises. This is a very, very common phenomenon, one that occurs again and again and can be exploited, because of course it is very easy to refer to the testimony of such people. I do not wish to refer to individual cases, but only to show how, through the introduction of a morbid mental life into the spiritual-scientific world-view, the spiritual-scientific world-view as such can indeed be misunderstood. Therefore, anyone who wishes to become acquainted with this spiritual-scientific world-view would do well to become acquainted with it where it can be recognized in its essential nature.

And there it will be found that what I have said in my book “How to Know Higher Worlds” is true, all that I have described today and otherwise: that man comes to certain harrowing experiences that can throw him off balance in a certain way, but not as an objective fact, as something that emerges from within. For all these reasons it may happen that in various writings dealing with such things - I have expressed this in the book mentioned - there is much talk of the dangers connected with the ascent into the higher worlds. The descriptions of such dangers are indeed apt to make fearful minds look upon this higher life only with shuddering. Yet it must be said that this danger exists only when the necessary precautions are disregarded. If, on the other hand, every precaution is taken that true schooling of the spirit provides, then the ascent will take place in such a way that the power of the manifestations will surpass in magnitude what the boldest imagination can conceive. And when it is said that man learns to recognize impending dangers at every turn, so to speak, he must face these dangers boldly and courageously. It is possible for him to make use of such forces and paths that are withdrawn from sensory perception. And he is threatened by temptations to take hold of precisely these forces in the service of a selfish, unhealthy interest or to use these forces in the wrong way due to a lack of clear thinking about the conditions of the sensory world. But if all the rules are really observed in the appropriate way, there can be no question of entering into an unhealthy soul life. And if they are not observed in the appropriate way, then one should not be surprised if what is to be achieved is not achieved. After all, this is what spiritual science has in common with other things in life. If someone is supposed to learn something at school and instead of going to school always goes behind the school, he will not achieve what is to be achieved at school either. Although this is a very trivial comparison, it is still an apt comparison.

There could be much more said about the various errors and prejudices that can be held against spiritual science. But anyone who is deeply immersed in this spiritual science itself knows that much of it is different from what one is accustomed to in ordinary education and worldviews today. Much is different. For example, a critic of my book 'Theosophy' recently said: Well, various things are claimed there, but they should first be examined objectively. If it is claimed that one can see this or that in the spiritual world, then, according to this critic, the objective test would be to sit five or six spiritual researchers down together on both sides and have them give their spiritual research experiences about one and the same thing. If they agree, then from this critic's point of view it is said to be self-evidently correct. The man criticized the book “Theosophy”. But if he had really read it – and one is almost tempted to believe that he is not at all able to understand a book written in this way – then he would have had to recognize that this path is out of the question; but that the only correct examination is possible if he tries to set out on the path of spiritual research himself. Everyone can investigate and will find that everything is confirmed by his own research. Why all this is possible is something I have recently discussed in a note on the sixth edition of my 'Theosophy'. But one must simply engage with the subject itself. Today one must already be able, I would say, to rise to the point of view that spiritual science is something that is, in a true, genuine sense, a continuation of the scientific way of thinking that the dawn of modern times has brought; but precisely because it, like natural science, wants to penetrate into the processes of the senses, into the spiritual world, and explore its secrets, it must also proceed differently than the natural scientific way of thinking, which is directed only at the external. And when one has understood the matter in this way, one will find that, basically, the way in which spiritual science is received does not differ so much, after all, in terms of understanding and also in terms of ill will, from the way in which other spiritual movements were received that were unusual for conventional views. Certainly, anyone who wants to attain higher spiritual experiences has a long, long way to go before they can get there. But today we live in a time of human development when everyone can develop to a certain extent within themselves, which can at least lead them to the conviction, to the own-achieved conviction, of what the spiritual path is. To understand that the results of spiritual science are true, one need only have common sense; this has been emphasized many times here. For the one who can research them can only recognize and confirm their truth through the common sense that he must have in addition. And when it comes to natural science, it is easier to say that a spiritual science initially leads one to questions that nature poses, that it enriches one's entire knowledge of nature, than that it simply deals with the so-called “meaning of life” in a philistine, pedantic way. It does find the meaning of life, but in a different way than one often imagines.

So, what is necessary for understanding spiritual research does not necessarily mean that one has to go a long way oneself, and also what one needs in the present, so to speak, for the security of one's soul – for that security that one can gain when one knows that this soul goes through births and deaths, that does not belong to temporality but to eternity - one does not even need to approach spiritual research itself; rather, when the spiritual researcher describes what he has researched and presents this description appropriately, then one already has in it what is needed. I have often mentioned this here, but it cannot be repeated often enough: just as little as one needs to feel the need to have the fact itself in front of one, but finds satisfaction in the picture, so it is the case that for certain soul needs one really has enough in the description that the one who is a spiritual researcher gives. Indeed, he can have what he wants for his soul's needs not only through his spiritual research, but also by drawing it from the spiritual worlds and carrying it down into the world in which he himself lives, by describing it for himself. That it is also necessary today to indicate those exercises by means of which one can take certain steps in spiritual research does not depend on the fact that only he can have the fruits of spiritual research who enters into the spiritual world itself, but on something quite different. It is connected with the fact that present-day humanity has indeed reached a point in its development where it no longer wants to accept things merely on authority, where it really wants to develop to at least that degree, that it can say: I can also judge to a certain extent what the spiritual researcher says. Therefore the development of spiritual research will take the course that a larger number of people will be found who take the first steps, which already lead very far, in the field of spiritual research, in order to be able to accept - without relying on authority and not only on the mere sense of truth, which is also sufficient for the needs of the soul - that which is brought from the spiritual worlds through spiritual research. For the needs of the soul, self-research would not be necessary. But for the needs of the time, self-research will develop more and more. For the needs of the soul, it is just as sufficient to hear what the spiritual researcher says as it is for the ordinary person not to carry out chemical experiments in a laboratory, but to accept the results of chemistry for ordinary life. Let each one now beat his breast and say to himself how much of his scientific knowledge he has accepted on authority. Undoubtedly, if we look at the matter in terms of truth, belief in authority has never been as great as it is today, although to many people this seems a completely paradoxical statement.

When all these things are taken into consideration, it must be said that spiritual science must indeed be something that wants to place itself in the spiritual development of humanity, from the present into the future, not because it ascribes this mission to itself only from spiritual worlds, but because one can recognize, according to what lives in humanity today as a need, as a possibility for development, that spiritual science is just as necessary for further development as Copernicanism was in the dawn of modern times, as Galilean science was, as Keplerian science was. He who sees through these things will not be able to despair, nor will he be able to become fainthearted in the face of all the misunderstandings that are brought against spiritual research. He will not become fainthearted, but rather, when he considers the great examples of history, he will see how, again and again, everything that has to be integrated as something new into the spiritual development of humanity is met with prejudice. Just as Copernicanism had to face prejudices, and as in the ecclesiastical field it was only in the course of the nineteenth century that it was allowed to be believed, so too must spiritual science, in principle, face prejudices.

But anyone who has followed the course of truth through human historical development for a little while knows that truth is something that is intimately related to the human soul. One can misunderstand the truth, but even if it were so misunderstood in a time, in an age, that it would have to disappear for the time being, it would rise again! For it has forces by which it forces its way through the narrowest crevices of the rocks of prejudice in the course of human development. One can hate the truth. But anyone who hates the truth will ultimately only be able to disadvantage himself. You can push the truth back in any age, but the truth cannot be completely suppressed, for the reason that it is, figuratively speaking, the sister of the human soul. The human soul and the truth are sisters. And just as discord can sometimes break out between siblings, but agreement will always come again when they remember their common origin in the right way, so too, when discord and hatred and misunderstanding breaks out between the human soul and the truth, there will always come times when it will be recognized from both sides, when it will be confirmed from both sides, that truth and the human soul belong together and have one origin in the eternal spirit of the world. Therefore, anyone who sees through such things, as I have tried to express figuratively, will be able to say with justification, as expressed in a proverb with which I will conclude today's reflections, in one of those proverbs that are said in certain regions of Germany: “A proverb - a truth”. Yes, it is a proverb and a truth: you can squeeze the truth, but you cannot crush it!