The Rudolf Steiner Archive

Yesterday we concentrated on the condition of the human astral body and I between going to sleep and waking up. Let us pick up the thread again. I said that if we consider the human physical and ether body during sleep and compare this to the I and astral body we have to say: The will-endowed or will-related I is given form out of the relationship it develops to the spirits of the other world during sleep. Using a diagram to show the I being given form, I said that if we see the furrowing given to the I (Fig. 42, light colour - white in diagram) as a kind of photographic negative—ignoring aspects of scale—the structure of the human brain would be like the Positive. The astral body would have to be envisaged as coloured by the soul element in its environment; I have shown this schematically by using a number of different colours (Fig. 43).

As I said yesterday, this does not cover the behaviour of the physical and ether bodies during sleep. Let us add this today. The human physical body is seemingly known in modern science, but it really and truly is only seemingly. Scientists take little account of the great difference between the human being in limbs and metabolism and the human being in the head. The constitution of the head person is a reflection of what the individual has been between death and rebirth. Again all aspects of scale are left aside.

Modern scientists take the structure of the physical brain to derive from the paternal and maternal organizations. Considering the matter from a number of different points of view, we have already realized that this is not the case. Put somewhat crudely and in radical terms, human beings develop in the physical world because initially substance is thrown into chaos in the maternal body. Into this chaotic matter, which is now outside the laws of both chemistry and physics, the powers to make the embryo what it will be are implanted out of the universe. The powers the individual has gained in the time between death and rebirth are inoculated, if I may put it like this, into these powers. The way I’d really like to put it is: With regard to form, the human being is implanted in the maternal body. Only the bed for the new human being is created in the maternal body, and the universe is constituted in such a way that if the opportunity is created for something specific to evolve, then this specific something will evolve.

The inner structure of the human head is such that in the first place it reflects what has been furrowed and coloured here during the previous life on earth, but in addition the whole universe may also be said to be re-created in this head. Modern science really does not have a very good grasp of the process by which insight and perception is gained. It is better to say: The complexity of the human brain really is a recreation of the universe. The form principles existing in the head cannot be penetrated by the 1 and astral body. They live an independent life in the human head, as I have shown before. Human beings know themselves to be I and astral body exactly because these two have an independent life. I and astral body can really only connect with the human being in limbs and metabolism. There they flourish, making us essentially into will-endowed creatures. This means that the human being of limbs and metabolism is essentially the dwelling place of the principle which on death returns to the world of the spirit. That world receives the individual human I and astral body and takes them onwards to new stages of existence. The human head, on the other hand, holds everything that comes from earlier lives, and from lives between death and rebirth, elements which have taken form in the head organization, as it were, and made themselves at home in it. The human head relates to the past, the human limbs and metabolism to the future. The rhythmical human being moves to and fro between past and future.

We need to see the physical human being in this light if we are to understand the form and structure of the limbs and their inner life. We then understand why the organization of the head is actually always breaking down, paralysing itself, whilst the organization of limbs and metabolism is always building itself up. We shall also understand why the organization of limbs and metabolism has to be connected with the chemical and physical nature of the earth, a connection which comes to expression in nutrition.

The human being of limbs and metabolism takes in elements which have a real need to develop further. In waking life, however, this human being needs to reckon with the forces that come from the earth itself. In this aspect we are subject to the earth’s gravity and to other earth forces. We are subject to the forces which enter into us with the food we eat. In this regard, therefore, we may be said to be entirely creatures of the earth. The evolution of form in limbs and metabolism had no part in what the individual lived through between death and rebirth, before entering into the present life on earth. This is the reason why the human being of limbs and metabolism also is not able to adapt to the spiritual universe outside when we are awake in life. In the waking state this aspect of the human being is given up to the physical earth.

This is not the case during sleep, however, for the human head contains the form principles of everything connected with the individual’s past, including life between death and rebirth. The forms of the organs in the human head contain subtle, fleeting images of the whole cosmos.

In waking life, the head, being all these images of the universe, is not able to influence the human being of limbs and metabolism. As the seat of the major sense organs, the head is continuously communicating with the earth world outside. In waking life, everything we see or hear influences us via the head. During sleep, the human head is not merely provided with physical nourishment. Physical nutrition, which essentially also happens in waking life, is not what matters most; something else is most essential for the human physical body during sleep.

The eye, for example, is not only the organization which provides for vision but at the same time it is also an image of the spiritual powers of the cosmos. Between death and rebirth the individual lives in the cosmos of soul and spirit. Like all organs in the head, the eye has a double function. The first is to enable communication with the outside world through vision, which happens during waking life. In the life of sleep, the eye and its surrounding parts, above all the surrounding nerves and blood, influence the physical organism in its metabolic and limb aspects. The powers of the eye closed in sleep influence the kidney system, for example, imbuing it with the cosmic image. Other organs in the head imprint other aspects of the cosmos on the human system of metabolism and limbs. For the physical body, therefore, the time we spend in sleep serves mainly to let the powers of the head structure the human being of metabolism and limbs (Fig. 42, reddish arrows). It is particularly during sleep that structuring powers radiate continually from the head to the lower human being, so that in sleep the soul and spirit aspect of the head is indeed the structurer of the human being of metabolism and limbs.

We have quite the wrong idea of creation if we see it as being limited to particular moments. We are in fact being created all the time. We are created out of the spirit every night; our system of metabolism and limbs is given structure and life out of the spirit night after night.

As you know, in modern materialistic science only the opposite of this is known, i.e. that the powers of the metabolism influence the used-up brain. That is only half the story, however, for as this effect is brought to bear from below upwards, the human being is enlivened out of soul and spirit in a process that takes the opposite direction. It is important to realize that these marvellous processes working from above downwards are governed by a high level of consciousness as we sleep, a level we human beings will not achieve until evolution on the planet Vulcan. It is the level of consciousness of the spirit human being. This level of consciousness is truly present in the human being today. It takes effect during sleep in the way I have just described. At our present level of consciousness we are not able to know our true nature well enough to be aware, under normal conditions, of the reality and activity of a level of consciousness which is infinitely higher than the conscious awareness we have of our daytime activities.

Real appreciation of such things is certainly dependent on human beings becoming more deeply religious through the science of the spirit. If people pursue activities in life that allow their true nature to be neglected so that it withers away, if they do not seek to implant in their physical bodies what can be implanted in them during life on earth, they bring destruction to something in themselves which, unknown to them in ordinary conscious awareness, is a much higher form of consciousness than they themselves are able to have.

Looking out into the universe we perceive a world which, if we gain real understanding, makes us go down on our knees in admiration. We must have the same attitude as we look, with real understanding, into the working of powers in our own inner nature that are greater than human powers. This, then, gives you an approximate indication of the situation in which the human physical body finds itself during sleep.

Apart from the physical body we also have an ether body (Fig. 42, hatched area). In the waking state this is continuously exposed to influences coming from the I, which is active in the world, and the astral body, which is connected with the I. In the waking state we always see the colours arising and fading away again and the other colouring effects which take place in the astral body and go across into the ether body. In fact, we see the ether body adapt itself to the astral body. We also see something enter into the ether body which is the I in its structuring. In short, in the waking state we see I and astral body play into the ether body. When asleep, the human being as I and astral body is outside the ether body, and the colouring of the astral body and structuring of the I do not enter into it. The ether body is then left to its own structuring principles. The way this comes to expression is that in sleep, the ether body assumes a structure that is an image of the universe and does so in a truly magnificent way.

The main substance of the etheric body is taken up by human beings as they move from pre-birth life to physical life on earth. Its composition depends on how the individual lived between death and rebirth. Everything the human being receives into himself from the universe—shown in symbolic form, as it were, in spiritual science as something the human being has taken in of the heavens from North, South, East, West—all this the etheric body bears within it. For the reasons given above, the ether body is unable to make this apparent in the waking state, but it does so in sleep. The human being is all memory then, to begin with memory of life on earth.

Occasionally people are aware that on entering into their etheric body they enter into a sea of images; they consider it part of their dreams. Anyone who has made the effort, however, to observe the sea of images which a person passes through, as it were, in the process of waking up, and observe the experiences made at that time, discovers that this ether body really contains the whole of our life on earth when we are asleep. In our sleep we are really alive and active in everything we have gone through in the ether body from the time we were born. It has however been structured for the ether body by cosmic powers. As astral body and I are not playing into it at this time, the ether body radiates what has been inculcated, inoculated into it at birth. The human ether body grows radiant (Fig. 43, yellow arrows).

This radiance of the human being in sleep is something truly significant. When the sun has gone down and the earth world is immersed in darkness of night, it represents the soul radiance of humanity, quite distinct from the physical radiance of the sun. Unfortunately, however, this soul radiance also contains everything the human being implants into the ether body via the astral body and I during life because he is bad, elements which are destructive and cause the ether body to wither. The evolution of the earth could not progress, however, without this radiance coming from human beings.

Someone equipped with the necessary organs who was out there in the cosmos, observing the earth from out there, would say: During the day you see the sunlight reflected from the part of the earth where the sun is shining; but when night covers part of the earth, the earth phosphoresces. The phosphorescence comes from the human ether bodies. The earth needs all this to progress in its evolution. If no human beings were asleep on earth, the vegetative powers of the earth would die down much more rapidly than they actually do. Human beings certainly do not exist on earth just for their own sake; they are not without significance for the way the earth as a whole is structured. For the whole of their life on earth, sleeping human beings radiate from their ether bodies into earth evolution what they have taken up in the world of the spirit between death and rebirth.

Thus we are able to say: For the physical body, radiation is from above downwards; for the ether body it is from the inside outwards. Human sleep definitely also has cosmic significance.

This is why I had to tell you yesterday that when an I and astral body return to the ether body it feels like autumn, and when they are free of the body in sleep it feels like spring or summer. It is indeed true that human beings become more sun-like or wintry in soul and spirit as the astral body goes in and out.

We may say, therefore, that during sleep the nature of the human ether body is such that the powers human beings gather between death and rebirth in the cosmos have a structuring effect on the earth. Again the level of consciousness is higher than that normally available for people’s waking activities. The consciousness of the life spirit is at work in the ether body’s activity during sleep. This is a level of consciousness human beings will only develop when our planet earth has reached its Venus metamorphosis.

We can see, therefore, that the relationship of I and astral body on the one hand, and physical body and ether body on the other, is such that they do not work together during sleep, but only from the time we wake up until we fall asleep. The relationship changes, with the swing of the pendulum moving between collaboration and non-collaboration. It is also the case that at the moment when I and astral body approach the physical and ether bodies on waking, and at the moment when they withdraw again on going to sleep, the interaction which occurs is governed by yet another level of consciousness which is above that used in human waking activity. We are able to influence our waking up and going to sleep in a certain, indirect way. But the subtle processes between I and astral body on the one hand and physical and ether bodies on the other as we go to sleep and wake up again are something our conscious human mind is not able to perceive.

I’d like to show this interaction with these arrows going in opposite directions (Fig. 43, blue). In this direction, in this interaction, as it comes to expression especially on waking up and going to sleep, though in a certain way it also continues in waking life and even during sleep, a principle comes into its own which we can say applies mainly to the astral body. We are able to say that the situation is such that the astral body is stimulated in a cosmic sense. Remember that from going to sleep to waking up the astral body is coloured in accord with its moral reactions, as I have shown yesterday. On waking up it enters into an ether body structured by the cosmos. It has to follow it and adapt to it. And we are able to say that cosmic astral powers influence human astral powers. This can be observed quite clearly in a specific case.

Imagine someone who has not gone through life between death and rebirth—which is true in the case of animals—and was newly created at birth, which is what Aristotelian philosophy postulates. This individual would not bring the effects of earlier lives on earth and between death and rebirth into the new life. His eyes, his senses would roam over experiences in the outside world, but he would have no concepts based on geometry and mathematics to make connections between them. This is just one instance, one of those where geometry, which holds true for the cosmos, enters into interaction with principles that apply only in the earth environment. Rational concepts of mathematics and geometry enter into empirical experience gained on earth. This interaction is continuous, and it takes place in such a way that the spirit self is the consciousness active in it. Observing the world from a mathematical point of view, people have no idea, of course, that as they do so, the spirit self has them by the scruff of the neck. They fail to take note of this because they limit themselves to the reflection of it which exists in ordinary human consciousness.

When the human being is finally neither sleeping nor in the process of waking up or going to sleep, when I and astral body have entered fully into ether body and physical body, we have the ordinary level of present-day conscious awareness, when we are given up to everything that is outside of spirit human being, life spirit and spirit self. When humanity will have reached the level of existence which it will have when the earth has gone through its metamorphosis into Jupiter existence, as described in my Occult Science, it will no longer be the case that people use geometry to create a cube in an external way, and then discover that this ideal cube form fits a salt crystal. Human beings will be given up to the outside world to such an extent that they will be in the salt themselves, as it were. There won’t be any salt of this kind on Jupiter, of course, but analogies like this help us to get a clearer picture of human life as it will be in the future.

Using the method we used yesterday to consider astral body and I, we can therefore also gain an idea of how physical and etheric body are during sleep. The physical body is actually self-structuring in limbs and metabolism during sleep, the ether body world-structuring.

Thinking back to what we were considering yesterday, we have to say: The human astral body moves out of the physical and ether bodies during sleep. The powers of soul in the universe stream into it, and the way they enter into it depends on the inner life of mind and soul. If someone is in sympathy with all that is good, the most beautiful powers of the universe will be able to enter. If people develop their inclinations towards evil, their astral bodies will wither away. During sleep, the astral body assumes different nuances of colour for different levels of feeling and inner responsiveness (Fig. 43, reddish, yellow, pink, mauve). We may say that individual people sparkle up in their astral bodies during sleep depending on the way they are. The astral body represents our inner state of heart and soul during waking hours. This, as it were, pours into the soul universe, and human beings experience themselves in this pouring-out process in so far as their inner state has changed, but in a situation where they encounter the world of the spirit in that inner state.

If human beings were able to enter into the consciousness of the life spirit when their astral bodies are active and alive out there, they would be able to speak to that which happens with their astral bodies. This actually happens, but at an unconscious level. Who would be speaking, if humans beings suddenly achieved the level of consciousness of the life spirit in their sleep? The only way of putting this is to say: The human astral body would be speaking, as judge over good and evil in the human being. So that we really have to say: In sleep, the astral body becomes the judge of the soul. Rightly understood, this statement is important for human life. It is a truth that shines out as if from beyond the threshold of the world of the spirit, a truth human beings should call to mind as often as possible.

Take the corresponding situation for the I. The I moves out of the physical and ether bodies, structuring itself in accord with the powers of the universal entities in the sphere of the spirit. It becomes what it can become in the light of how it lives in the physical body. If it were to come awake to the spirit human being level of consciousness, it would not merely speak to itself, as the astral body would if suddenly given the life spirit level of consciousness; the I would be given the level of consciousness which is active in the physical body it has left behind, sending powers from above downwards. If, then, human ‘I’s had this level of consciousness when out of the body during sleep, human beings would know not only the totality of judgements passed on them but they would see that which they are in the process of becoming, now as images, which will be the seed for future lives on earth.

I cannot think of any other way of putting this in a sentence than this: The I becomes its own sacrifice, a sacrifice brought by the spirit which is active in the body. A sacrifice may be such that it is accepted with pleasure, which may also be the case for the I when it is given structure out there. A sacrifice may also be such that it is rejected. These are the extremes. Mostly, of course, human beings experience something which lies more in the middle. But a sacrifice may be rejected, having been found unworthy. If human beings present themselves to the spirits of the universe in such a way that they have to wither away greatly because of experiences they had in their physical and etheric bodies during waking hours, they become rejects.

You see, therefore, that the idea of sacrifice is certainly applicable in this case. And it seems to me that these two statements: In sleep, the astral human being becomes the judge of the soul, and: The I becomes its own sacrifice, are extraordinarily important if we are to understand human nature fully.

If we consider what the instinctive judgements of humanity have achieved in the past, judgements made not with the clarity of mind we must use today to search for anthroposophical knowledge of the spirit, but from instinct, we become aware of images representing significant original wisdom possessed by humanity. I have spoken of this before. They come to expression in ancient myths and sayings and also in the rites which have survived in different religious systems.

This is why we feel profound reverence for traditional religious paintings and images of ancient rites if we understand them rightly. Essentially it is true to say that religious feeling can only come alive again in human hearts if insight into the world gained through the science of the spirit—insight that is more than mere words, but perceived in its deepest meaning—takes hold not only of the head, but of the whole human being. The science of the spirit must not only provide us with insight into the world but make us feel reverence for the spirit which is at work in the world. This has been particularly evident to us today.

This science of the spirit will be able to quicken religious feeling in human hearts. Humanity has however also gone through a time when people lived only for intellectualism, rationalism and the materialism connected with this—we know this had to be, for the sake of achieving independence. Today the greater part of humanity is still caught up in these things. There has to be a return, however, to perception of the spiritual in the world, to living beyond mere intellectual understanding of the world, beyond experience limited to the purely head aspect of the human being.

If we go back beyond the age of the intellect to the days when the religious images of old were still alive—also serving as images to convey insight well into the Medieval period of modern humanity—if we consider the images created in the performance of religious rites, we find something in all of these which is enormously similar, except that it was gained through instinct, to the insights we are now able to gain in the worlds of the spirit, though now in the light of clear conscious awareness.

I really have to say that if the idea expressed in the words: “In sleep, the astral body becomes the judge of the soul” comes from Inspiration, we find this well represented in Michelangelo’s fresco The Last Judgement on the altar of the Sistine Chapel. Here we have something that comes from time immemorial. It has merely assumed Christian form and with this become more traditional. Pictures like these were painted out of tradition. There were times in human evolution, however, when they were seen in a living way, when instinct made people see the inspired Imagination of human souls pass judgement on themselves in sleep.

Again, if we consider the image of the Lamb of God, which touches us so deeply, the image of the Christ uniting himself with the human I, entering into it, the thought of the I becoming the sacrifice as it enters into sleep arises in heart and mind—particularly when we contemplate the Lamb sacrificing itself—we discover how fittingly the image of the Lamb expresses the sacrificial nature of the human being in sleep. We discover that an instinctive, wisdom-filled consciousness gave rise to this image, which the I needs in its life on earth, because during sleep it becomes the sacrifice of its own selfhood.

We can do no other but again and again point out that the anthroposophical science of the spirit, as it evolves, seeks to develop completely clear concepts, the kind of clear concepts which otherwise exist only in mathematics, or geometry. But because the concepts gained in the science of the spirit have their roots in the living life of the cosmic spirits they are always such that they do not leave us cold, the way mathematical concepts do, but also fill us with the warmth of inner feeling and with will impulses to fire us. Here we see the close relationship between clear thinking, warmth of feeling and energy-laden will impulses. This, then, is a point of view which allows us to perceive human nature in its fullness.

Many aspects of history, too, only find their explanation if we are able to base ourselves on such a perception of the human being. Well into the Middle Ages, as I said, many people still understood the ancient images, in which the world is seen sub specie aeternitatis, in the light of eternity, a kind of understanding that still existed in the old instinctive life of wisdom and which has to be regained in clarity of mind, seeking to achieve it through the anthroposophical science of the spirit.

We sometimes see strange individuals come up in history, people who seem rather out of place in the present-day situation. Travelling in Italy, I once talked to a priest belonging to the Benedictine order in Monte Cassino. He told me that the list of saints in his breviary included the Saxon German emperor Henry II,⁴¹ also called “the Saint”—I do not know how far this is still mentioned in the history books. What Henry II was after was an Ecclesia catholica non Romana, that was his true aim, though he is called a saint. In his day, that is, in the 10th, 11th century, it was certainly still possible to speak out of real experience of old traditional wisdom and say that what had come into the world through Christianity should be an Ecclesia catholica, meaning a church for the whole of humanity in which the spirit reigns which was intended to come into the world through Christianity. But he wanted an Ecclesia catholica non Romana, for the Roman Catholic Church had become a worldly kingdom. Truth is that everywhere where kingdoms of the spirit become worldly kingdoms the ahrimanic principle takes hold of what lives as a holy of holies and has lived as such in the ancient wisdom possessed by humanity. In the days of Henry II, people were still strongly aware that it was possible to separate Ecclesia catholica and Ecclesia catholica Romana and that the desirable aim was an Ecclesia catholica non Romana.

As I said, Henry II is out of place as a saint in the breviary. The Ecclesia catholica Romana has not the least cause to include him among the saints, for he was one of the people who in a fiery, holy enthusiasm for a catholic church actually wanted to vanquish the Roman Catholic Church.

Historical facts like these ought to be brought to mind especially when reference is made to the tremendously important truths which can be brought back again to the surface of human awareness through anthroposophical science of the spirit. It is very necessary to point this out today, for individual instances which may disgust us as they come up from the Ecclesia catholica Romana right here on our doorstep⁴² allow us to see how the ahrimanic spirit was able to enter into it. On the one hand we must not let this ahrimanic spirit deceive us into thinking that the Ecclesia catholica Romana does not hold the light-filled wisdom of eternity. When I was able to give a course here for theologians, it was evident that with the longing felt by Protestants to deepen Protestantism in its spiritual aspects, to get out of rationalism, out of intellectualism, it came as a real liberation for some of those present to hear the words: Ecclesia catholica non Romana. For today we have definitely reached a point where rationalism must be overcome just as much as the worldly nature of the Catholic Church has to be overcome; humanity must come together again in a life of the spirit that is for all, a life of the spirit to which none may lay claim who have any kind of desire to rule the world.

The ahrimanic spirit is a lying spirit. It may happen that lying minds fall so low in this lying spirit as to declare falsehood to be truth. It is necessary, therefore, that out of the depths of what is happening in the world we come to abhor lies utterly. We truly come to abhor lies if we are able to say, in full awareness: In sleep, the astral body becomes the judge of the soul. The I in sleep becomes the sacrifice of its selfhood.

Darkness is thrown on these profound truths by the ahrimanic spirit, which has also entered into the religious creeds of recent times. It will be up to people who in all honesty, and with some energy, profess themselves to be followers of anthroposophy not just to develop a superficial, intellectual liking for the wisdom anthroposophy is able to offer, but to develop real inner energy of feelings and will, and to let this energy unite with what mind and spirit are able to perceive of the world of the spirit through the science of the spirit which takes its orientation from anthroposophy.

This, my friends, is also intended to teach you how important it is to distinguish between the element to be found even in the traditional continuation of religious images and images created in religious rites and the way in which these are sometimes used today.

Surely all of us must feel the deepest reverence for something which is contained in the ritual of the Russian Orthodox Church, something which as it were shines out to us from the spiritually grey-haired ancient Orient. Our approach to these ritual acts can always be such that we penetrate through what is happening there to the tremendous depth which comes to revelation. Millennia and millennia of wisdom evolved from instinct come to expression in these ritual acts.

Years ago I attended such a ritual in Helsingfors.⁴³ It was at Easter and it is fair to say this was one of the saddest events in my life to remember, to see how the popes, the most terrible inner liars, acted out their comedy based on eternal truth. That is how it is in the world today. Under the influence of ahrimanic materialism, lies are presented on the outside, and the deepest truth lies within, and the two are brought together in a truly dreadful way. You have to have a real feeling for this, or you will not develop the right energy in your understanding of the nature of the human being.

That was an extreme case, but the same happens everywhere today, with differing degrees of intensity. Anthroposophical awareness should be such that we see these things, and are able to distinguish clearly between truth and falsehood, a falsehood which under the pressures of external circumstances is very much hidden. We must always gain something from entering deeply into anthroposophy—for the human being as a whole and above all for the conscious awareness belonging to our age. This is what I wanted to say to you in connection with what we have been considering here.

• 41. Henry the Saint (973–1024).
• 42. Diatribe entitled “The Secrets of the Dornach Temple” published by M. Kully in Basle, 1920-21.
• 43. Helsingfors, Easter 1912. See letter Marie Steiner wrote on 13 April 1912 to Mieta Waller: “There was an Easter celebration in the church ...”. Nachrichten der Rudolf Steiner Nachlassverwaltung Easter 1967, No. 7, p. 12.

Considerations such as those we embarked on yesterday are, of course, not necessarily set out for the purpose of inviting anyone to start practising what is needed for attaining super-sensible knowledge. To a certain extent this intention is, of course, also present. But the main reason is to make known what kind of higher knowledge can be attained by such means. A declaration stating that one thing or another is possible in man's development is, at the same time, a declaration about the intrinsic nature of the human being. It can be stated that the human being seeking initiation is capable of extricating his soul and spirit element from his physical body, either by the means described yesterday with reference to the ancient Mysteries, or by means suitable for today, which I am about to discuss briefly. A statement such as this shows that the element of soul and spirit is an independent entity which has its own existence over and above that of the body. So a discussion about higher knowledge is, at the same time, a revelation about the being of man; this is, in the first instance, what is important for the dissemination of anthroposophical wisdom.

Yesterday I described how in the ancient Mysteries the bodily nature of man was treated so that it became able to free its soul nature in both directions. I said that the two main aspects of this in the ancient Mysteries were, on the one hand, the draught of forgetfulness, and, on the other hand, the occasioning of states of anxiety, fear, shock. The draught of forgetfulness, I said, wiped from memory everything pertaining to ordinary earthly life. But this negative effect was not the main point. The main point was that during the process of coming to Mystery knowledge the brain was actually made physically softer, as a result of which the spiritual element which is usually held off was no longer held off by the brain but allowed through, so that the pupil became aware of his soul and spirit element and knew that this had been in him even before birth, or rather, even before conception.

The other aspect was the shock which caused the organism to become rigid. When the organism grows rigid it no longer absorbs the soul and spirit element in the way it usually does with regard to its expression in the will. On the one hand the rigid bodily organism withdraws from the element of soul and spirit, and on the other hand the element of soul and spirit becomes perceptible to the pupil. Through the softening of the brain the thought aspect of the soul became perceptible to the pupil of the ancient Mysteries, and through the rigidifying of the rest of the organism the will aspect became perceptible. In this way, initiation gave the pupil a perception, a picture of the element of soul and spirit within him. But this picture was dreamlike in character. For what was it that was freed on the one hand towards the thought aspect, and on the other hand towards the will aspect? It was that part which descends from realms of spirit and soul to unite with the physical, bodily nature of man. Only by taking possession of the body can it become capable of making use of the senses and of the intellect. It needs the body for these things. Without the use of the body these things remain dreamlike, they remain dull, twilit. So by receiving his detached soul and spirit element as a result of the processes described, the pupil received something dreamlike, which, however, also contained a thought element.

As I said yesterday, if people were to follow these procedures today, the condition induced in consequence would be a pathological condition. For since the Mystery of Golgotha human beings have progressed in such a way that their intellect has become stronger by comparison with their earlier, more instinctive manner of knowing. This strengthening of intellectual life has come over mankind particularly since the fifteenth century. It is extremely significant that throughout the Middle Ages people still knew that in order to attain higher knowledge, or indeed to lead a higher kind of life, it was necessary to extricate the soul from the body.

If Schiller had managed to write a great drama he had planned, Die Malteser (The Knights of Malta), German literature would probably have been all the richer for a work on this medieval knowledge about the super-sensible world, a work on the relationship of the Middle Ages to super-sensible matters. It is a most interesting aspect of German culture that, precisely in the years when Napoleon destroyed the Order of the Knights of Malta,¹ Schiller was planning to write a drama about them, about the siege of Malta by the Turks and its defence by the grand master of the Order, de La Valette. Schiller was obviously prevented from writing this drama. He left it on one side and wrote Wallenstein (Wallenstein's Camp) instead. The Order of the Knights of Malta originated at the time of the Crusades. Schiller's drama would have shown clearly that the members of such an Order, which had the external task of working for the community and caring for the sick, considered that they could only do such work if they at the same time strove towards the attainment of a higher life.

At the time when the Order of the Knights Templar and the Order of the Knights Hospitaller of St John—which later became the Order of the Knights of Malta—were founded, and indeed throughout the Middle Ages, people had the certain feeling that human beings must first transform themselves before they can undertake such tasks in the right way. This is a feeling about the nature of the human being which has become entirely lost in more recent times. This can be put down to the fact that the human intellect has grown so much more intense and strong, with the result that modern man is totally intellectual because the intellectual aspect predominates entirely.

Now, in our own time, there is once more a great longing amongst mankind to overcome the intellectual aspect. Though literature and, above all, journalism, still express the opposite, nevertheless amongst the broad masses of mankind there is a longing to overcome the intellectual element. One thing that shows this especially is the fact that talks about spiritual matters are extremely well received in the widest circles. Another thing, even though it is not yet fully understood, is the way our eurythmy impresses the widest circles—not intellectually, but in what comes from the imaginative foundation of human beings. This became very obvious during my more recent lecture tours and especially the recent eurythmy tour. Eurythmy makes a very strong impression, even in circles where it cannot be understood in its deepest sense when it is seen for the first time. Nevertheless, it is felt to be something which has been called up out of the profoundest foundations of human nature, something that is more than what comes out of the intellect.

Now what is this intellectual element which is so much a part of the human being today? Let me draw you another diagram. As I said yesterday, with regard to the human brain (white), we can imagine how, as a result of the draught of forgetfulness, the element of spirit and soul, which usually came to a halt before penetrating too far inwards, now penetrated the brain (red). In the pupil of the ancient Mysteries the element of spirit and soul then rose up through the brain which had been thus prepared. Compared with ancient times, let us say prior to the Mystery of Golgotha, today's intellectual faculties are as they are because the element of soul and spirit is inwardly much stronger and more intense. The people of ancient times were far less intellectual. Their soul and spirit element was not etched with such sharp lines of thought as is the case today. Intellectuals think in straight lines, which is not how people thought in more ancient times. In those days thoughts were more like pictures, they were dreamlike and softer. Now, thoughts are endowed with sharp edges, clear contours. Yet, even though the element of soul and spirit is much stronger than it used to be, human beings today are still nevertheless incapable of grasping these thoughts with their soul and spirit element.

[IMAGE REMOVED FROM PREVIEW]

Please do not misunderstand me, my dear friends. Human beings today are considerably stronger in their soul and spirit than were people of old. They dream less than did people of old, and their thoughts are firmer. But their thoughts would be just as dull today as they used to be, if the element of soul and spirit alone were at work in them. Even today, human beings cannot think out of their soul. It is their body which relieves them of the power of thought. Sense perceptions are received by the element of soul and spirit. But to think these sense perceptions we need the help of our body. Our body is the thinker. So nowadays the following takes place: The sense perception works on the human being; the element of soul and spirit (red, top) penetrates and mingles with the sense perception; but the body acts like a mirror and keeps on throwing back the rays of thought (arrows). By this means they become conscious. So it is the body which relieves human beings of the effort of thinking, but it does not relieve them of the effort of perceiving with their senses. So today, if human beings want to strive for initiation with regard to the thought aspect, they must turn their exercises towards strengthening their element of soul and spirit even more. We know these exercises from Knowledge of the Higher Worlds and from the second part of Occult Science. Thus will they gradually make their soul and spirit element so independent that it no longer needs the body.

So let us understand one another: When we think in ordinary life today, our element of soul and spirit does participate. Above all it takes in the sense perceptions. But it would be incapable by itself of developing the thoughts which are developed today. So the body comes along and relieves us of the effort of thinking. In ordinary life we think with our body, our body is our thinking apparatus. If we pursue the exercises described in the books mentioned, our soul will be strengthened to such an extent that it would no longer need the body for thinking but would itself be able to think. This is, basically, the first step on the path towards higher knowledge; it is the first step when the soul and spirit element begins to dismiss the body as the organ that does the thinking so far as higher knowledge is concerned. And it cannot be stressed often enough that a person who ascends to higher knowledge—that is, to Imagination—must remain at his own side with his ordinary good sense, keeping a watch on himself and being his own critic. In other words, he must remain the same person he always is in ordinary life. But out of the first person that second one develops, capable now of thinking without the help of the body, instead of with it.

The element of spirit and soul which revealed itself to the pupil of the ancient Mysteries came out of the body and penetrated through the brain, and as it oozed forth the pupil perceived it. Today what is perceived in initiation is a strengthened thinking which does not in any way make use of the brain. The pupil in ancient times drew what he saw in the way of spirit and soul out of his own bodily organization. Today the human being perceives the soul and spirit element, as far as thoughts are concerned, in such a way that they penetrate into him in the same way as sense perceptions penetrate into him. In taking this first upward step towards higher knowledge the human being must accustom himself to saying: I am beginning to perceive myself with regard to my eternal element of soul and spirit, for this comes in through my eyes, it comes in from outside in every way.

[IMAGE REMOVED FROM PREVIEW]

In a public lecture² in the Bernoulli Hall in Basel I said: Anthroposophical spiritual science has to regard perception through the senses as its ideal. We have to take our start from perceiving with our senses. We must not return to dreamlike perception, but have to go forward to even clearer perception than that of perceiving with our senses. Our own being must come towards us, just as colours and sounds come towards our senses.

I showed two things in the last diagram. Both this (top) and this (bottom), the element of soul and spirit, are supposed to be one and the same thing. And they are one and the same, but seen from different sides. When a human being descends from the world of spirit and soul to physical incarnation, his element of soul and spirit, in a way, dies from the point of view of the soul and spirit world. When a human being is conceived and prepares to be born he dies as regards the spiritual world. And when he dies here in the physical world and goes through the portal of death he is born in the spiritual world. These concepts are relative. We die in respect of the spiritual world when we are born. And when we die in respect of the physical world we are born in the spirit. Death in the physical world signifies spiritual birth, birth in the physical world signifies spiritual death. Birth and death, then, are relative concepts. There is something which makes its appearance when the soul is on its way to birth, something that would not be capable of surviving in the spiritual world; it would disintegrate in the spiritual world, and so it streams towards a physical body in order to preserve itself.

In a diagram it can be depicted like this: The element of spirit and soul (red coming from the left) descends from the spirit and soul world. It arrives, you might say, in a cul-de-sac; it can go no further and is forced to equip itself with physical matter (blue). But the physical matter actually only works in the way I have described—from the brain, but not from the rest of the organism. As regards the rest of the organism the spirit and soul element does indeed travel onwards, having recovered through not being allowed to pass by the brain, through finding resistance and support in the brain. It is able, after all, to come to meet itself (red, right) throughout the rest of the organism, especially the system of limbs and metabolism. This blue part in the drawing is the head organism. Here (yellow) is the system

[IMAGE REMOVED FROM PREVIEW]

of limbs and metabolism; under normal conditions it absorbs the element of soul and spirit, but only to a certain extent.

[IMAGE REMOVED FROM PREVIEW]

As we grow up from childhood our spirit and soul element keeps making an appearance. At the moment of conception, and all through the embryonic stage in the mother's womb, the element of spirit and soul descending from the spiritual world is absorbed into matter. But because it finds a support it recovers again. Because of the shape of the embryo, at first that of the head, the element of spirit and soul finds a support (see drawing). Then the rest of the organism begins to grow, and once again the element of spirit and soul oozes through, as I have shown in the diagram.

As we grow up through childhood our element of spirit and soul gradually becomes ever more independent. I have often described this in detail and also shown how at major points of transition, such as the change of teeth and puberty, the element of spirit and soul becomes increasingly independent. As we grow up our physical body recedes more and more as we attain an independent spirit and soul element. This independent element is more intense today than it was in ancient times. But it would still be incapable of thinking. As I have said, it needs the help of the body if it wants to think. If this were not there, whatever grew towards us would remain forever dreamlike.

Initiates in ancient times strove to make their brain porous, so that what was then the element of spirit and soul could ooze through as it descended; in a certain way they could still see their life before birth through their softened brain. Today initiates are not concerned with that; they are concerned with what evolves during the course of life. This awakens a higher intensity with regard to the thought aspect. Initiates in ancient times would not have been capable of this. They would have been unable to take such a firm hold of the new spirit and soul element that begins to develop in the child—to begin with in an unclear way, and which later passes through the portal of death. In a way they slew the physical aspect, they paralysed it, so that the element of spirit and soul could emerge that had existed before conception.

Today we take a firmer hold of what we develop—at first in a weak way—through childhood and into adulthood, strengthening and reinforcing the new element of spirit and soul that has been developing since birth. We endeavour to achieve independence of our spirit and soul element over against our physical body, as far as our thought life is concerned. The pupil in ancient times made manifest the element of spirit and soul belonging to him before birth by toning down his physical body. We today endeavour to make manifest that element of spirit and soul which develops more and more from birth onwards. But we do not make it manifest to a degree which would be necessary in order to be able to see independently into the spiritual world. This is the difference.

As regards the will, the situation is as follows. The initiate in ancient times endeavoured to paralyse his will organization. This made it possible for him to perceive the element of spirit and soul he had from before his birth and which was normally absorbed by his will organization. If the body is rigid it does not absorb the element of spirit and soul, and so it is revealed independently. As modern initiates we do not do this; we do it differently. We strengthen our will by transforming the power of will in the manner described in the books already mentioned. It would be quite wrong to bring about a cataleptic condition by means of shocks or anxiety states as was the case in the ancient Mysteries. For modern man, with his highly-developed intellect, this would be something quite pathological. This must not be allowed to happen. Instead we use retrospective exercises—remembering backwards what has happened through the day—and also other will exercises to transform our will in a way which might be described as follows:

Consider the human eye. What must be its constitution if we are to be able to see? A cataract comes about when the physical matter of the eye makes itself independent so that it dresses itself up in physical matter which is not transparent. The eye must be selfless, it must be selflessly incorporated in our organism if we are to use it for seeing; it must be transparent. Our organism is most certainly not transparent for our will. As I have often said, we can think that we want to raise our hand. We form the thought: I want to raise my hand. But what then happens in our organism as this thought slips over into it and performs the action—this is as obscure for us as are the events which take place between going to sleep and waking up. The next thing we see is our raised hand, another perception. We perceive something at the beginning and we perceive something at the end, but what lies in between is a state of sleep. Our will unfolds in the unconscious just as much as the events of sleep unfold in the unconscious. So we can rightly say that for ordinary consciousness our organism is as untransparent as regards perceiving how the will functions as is an eye afflicted with cataract.

Of course I do not mean that the human organism is ill because of this. For ordinary, everyday life it has to be untransparent. This is its normal condition. But it cannot remain so for higher knowledge; it has to become transparent, it must become transparent for soul and spirit. This is achieved by means of the will exercises. Our organism then becomes transparent. We then no longer look down into something indeterminate when our will works, for our organism becomes as selfless as the eye, which is set selflessly into our organism so that we may perceive external objects properly. Just as the eye is in itself transparent, so our organism becomes transparent with regard to the element of spirit and soul; our whole organism becomes a sense organ. Thus, with regard to the will, we perceive the spiritual beings as objectively as we perceive external physical objects through our external eyes. Our will exercises are not aimed at making our body rigid in order to free our element of spirit and soul. They are aimed at developing the element of soul and spirit to such an extent that it becomes capable of seeing through the physical body. This is the main point. We see into the spiritual world only if we look through ourselves. We see external objects with our eyes only by looking through our eyes. And we do not see into the spiritual world directly, but only by looking through ourselves.

This is the other side: development with regard to the will. The whole of evolution in recent times depends, firstly, on our developing our thinking to an extent which makes it independent of the brain, and secondly, on our developing our will to an extent that the whole human being becomes transparent. It is impossible to see into the spiritual world through a vacuum, just as it is impossible to see the world of colours without looking through the eye. We have to look through ourselves, and this is brought about by means of the will exercises.

This, then, is for modern man what can be carried out by initiation. On the one hand, with regard to thinking, the element of soul and spirit can be made independent of the body, and on the other hand the material nature of the body can be overcome so that it becomes transparent for spirit and soul. Thus the element of spirit and soul has become independent through its own strength. This is the great difference between ancient and modern initiation. Ancient initiation transformed the physical body—the brain on the one hand, and the rest of the organism on the other—and, because the body was transformed in this way, the element of soul and spirit became faintly perceptible. Modern initiation transforms the element of spirit and soul, strengthening it with regard to the thought aspect on the one hand, and the will aspect on the other; thus it becomes independent of the brain, and at the same time so strong that it can see through the rest of the organism.

What the initiate saw in olden times appeared in ghostly form. Whatever beings of the spiritual world were able to reveal themselves when the procedure had been completed, appeared in a ghostly form. I could say that the spiritual world was seen in etheric shapes. The great anxiety of the teachers in the ancient Mysteries was that the pupils, despite the fact that what they saw of the spiritual world was ghostly, would learn to disregard this ghostly aspect. Ever and again they warned their pupils: What you are seeing appears to be material, but you must regard it as a picture; these ghostly things that you are seeing are only pictures of the spiritual world; you must not imagine that what you see around you in a ghostly form is actual reality. In a similar way, when I draw on the blackboard the chalk marks are not reality but only an image. Of course this expression was not used in olden times, but in modern terms it is a good way of putting it. It was the great concern of the teachers in the ancient Mysteries that their pupils should regard as pictures what they saw in a dreamlike, ghostly form.

In modern initiation there must be anxiety on a different score. Here, knowledge of the higher worlds can only be achieved at all by means of Imagination. Here we have to live in a world of pictures; the pictures have a picture character from the start. There is no danger of mistaking them in their picture character for anything else. But we have to learn to assess them correctly. In order to know how to relate these pictures to the spiritual reality they represent, we have to apply to them the exact thought processes we have acquired as modern human beings. We really have to think within this world of pictures in the very way we have learnt to think in the ordinary physical world. Every thoughtless glance is damaging to modern initiation. All the healthy ways of thinking we have developed as modern human beings must be brought to bear on higher knowledge. Just as we can find our way about the ordinary physical world if we can think properly, so can we only find our way about in the world of the spirit—which we enter through modern initiation—if we are able to penetrate with the thinking we have gained here in the physical world into all the knowledge we attain through Imagination, Inspiration, Intuition. In my book Theosophy,³ as well as in Occult Science and Knowledge of the Higher Worlds, I have always stated categorically that this is a characteristic of modern initiation.

That is why it is so important that anyone who desires to enter into the higher worlds in a modern way should learn to think with exactitude and practise thinking with exactitude. This is not as easy as people suppose. To help you understand what I mean let me say the following: Think of something really startling: Suppose our present respected company were to be surprised tomorrow here in the Goetheanum by a visit from, say, Lloyd George⁴ of course this is only hypothetical, but I want to give an extreme example. If Lloyd George were to turn up here tomorrow you would all have certain thoughts and certain feelings. These thoughts and feelings would not be the result of simply observing all that went on from the moment of his appearance until the moment of his departure. In order to simply follow all this, you would not need to know that it was Lloyd George. If you did not know who it was, you would simply note whatever can be noted with regard to somebody who is entirely unknown to you. Until you learn to disregard everything you already know and feel from elsewhere about something you are observing, as long as you cannot simply follow what is going on without any of this, you are not thinking with exactitude. You would only be thinking with exactitude if you were capable—should Lloyd George really appear here tomorrow—of entertaining thoughts and feelings which applied solely to what actually went on from the moment you first noticed him to the moment when he disappeared from view. You would have to exclude every scrap of prior knowledge. You would have to exclude everything that had irritated you and everything that had pleased you about him and take in only whatever there was to take in at that moment. Only in this way is it possible to learn to think in accordance with reality.

Just think how far human beings are from being able to think with exactitude as regards reality! Only let something stir in your soul and you will see what feelings, living hidden and unconscious in your soul, you allow to rise up. It is extremely difficult to confine oneself solely to what one has seen. Read a description of something and then ask: Is the writer merely describing what he saw or is he not also calling up hundreds and hundreds of prejudices, both in feeling and in thinking, which are bound up with it? Only if you are capable of restricting yourself solely to what you have seen will you be in a position gradually to attain to thinking with exactitude.

It is necessary to lay aside everything we have been taught or have learned from life with regard to what we see, and follow solely what life presents to us. If you consider this and meditate on it a little you will gradually come to understand what I mean by thinking with exactitude. In ordinary life we have little opportunity under today's conditions to practise thinking with exactitude except in geometry or, over and above that, in mathematics. Here we really do restrict ourselves to what we see.

We have not many prejudices about a geometric form, a triangle for instance. Here is a triangle. Let me draw a parallel line here. This angle equals that angle, and the other one is equal to this one, and the one in the middle equals itself. This is a straight angle, so all three

[IMAGE REMOVED FROM PREVIEW]

angles of the triangle equal a straight angle. I am simply taking account of what I see before me, without applying the colossal prejudices I would bring to bear if Lloyd George were to arrive here tomorrow and I were to know about it in advance. In saying what I have just said, I was, of course, merely endeavouring to point out that thinking with absolute exactitude is a good preparation for seeing properly in the higher spiritual world. A kind of thinking in which you have firm control of the beginning of the thought, as well as a clear view of every step of thought along the way, is necessary in order to enter the higher worlds, that is, in order enter there with understanding. Above all a clearly-defined conscientiousness in thinking is necessary, a calling-oneself-to-account about one's thoughts. Ordinary life is very remiss in this, too. In most cases, people have no interest in thinking with exactitude; they prefer to think in a way in which they can enjoy the thought and feel comfortable with it.

For a Catholic priest, for instance, it is frightfully uncomfortable to entertain the thought that there might be something right about Anthroposophy. In such a case there can be no question of developing any exact thoughts. Instead, the matter is approached with all sorts of misconceptions and prejudices, and judgements are formed on the basis of these. Most things in life are decided on the basis of prejudices. Consider, for instance, what a strange impression is created sometimes when a simple attempt is made to describe something entirely objectively. Here we live in the Goetheanum. Nobody would consider me to be less of an admirer of Goethe than anyone else, and yet have I not said a good many things against Goethe? How often have I not attempted to describe Goethe from a narrow, overseeable point of view, whereas usually when Goethe is mentioned a whole host of prejudgements arises in response to his name alone. Merely to mention the name of Goethe sets up an excitement in the soul. It is impossible to approach any new phenomenon without prejudgement if one brings along a colossal collection of prejudices before even starting.

For the most part these things are not taken into account, and people therefore frequently say: Oh well, we can't get any further with our project of entering the spiritual worlds! Indeed, if elementary matters are not attended to first then, naturally enough, there is no way of entering those worlds. People just feel that unreasonable demands are being made of them if it is suggested that they take account of even the most elementary things.

Here is an example: In the nineties⁵ I happened to be in Jena when Bismarck gave a grand speech after his forced resignation. He appeared on the platform in the wake of Haeckel and Bardeleben and other Jena professors. Imagine the huge crowd in the market square in Jena. They were expected to follow Bismarck's speech as they would a speech made by someone they had previously never heard of! Such a thing is unthinkable under normal conditions. And yet for someone who really desires to undergo a kind of initiation it is certainly necessary to develop an impartiality which enables him to take everything he sees as something entirely new, however many prejudices his soul might previously have harboured in that respect. Everything must be treated as though it had arrived like a bolt from the blue. For it is a special characteristic of the spiritual world that we have to win it afresh at every moment if we desire to enter it. And to do this we have to prepare ourselves in a suitable way.

It can be said that the general drift of civilization indicates that mankind is indeed headed in this direction. But for the moment this still appears in a light that is not all that pleasing, namely, in opposition to any kind of authority, and to any kind of received judgement, and so on. These things will have to be ennobled. But meanwhile mankind is indeed moving in the direction of impartiality and freedom from prejudice. But, for the moment, the more negative, the uglier sides of this are more prevalent. We must, therefore, judge the evolution of civilization with regard to the future in the very manner I have just been describing.

• 1 . Order of the Knights of Malta: In 1798 Napoleon seized and occupied Malta on his way to Egypt.
• 2 . See the lecture of 2 November 1921 in Rudolf Steiner, Anthroposophie und Wissenschaft, Dornach GA 75 (not yet published).
• 3 . Rudolf Steiner Theosophy, Anthroposophic Press, New York 1986.
• 4 . David Lloyd George, 1863-1945. British Prime Minister from 1916 to 1922.
• 5 . On 16 February 1894 Ernst Haeckel celebrated his sixtieth birthday. Rudolf Steiner was one of the invited guests. Bismarck, much admired by Haeckel, was also present. He had been forced to resign his office in 1890.

Exoteric Christianity is to be found in the Gospels and as they have been interpreted through history; esoteric, inner Christianity is the living teaching of the Risen Christ: resurrection. Today it lies in the resurrection of thinking: how dead thoughts can be awakened to life in the form of moral impulses.

The story of the evolution of humanity is preserved in ancient records mostly either of a religious or philosophical character. But it must be emphasised that as well as these records which have had a deep and good influence upon mankind through the ages, there exists what we may call esoteric knowledge.

Wherever the deeper aspects of human knowledge and human thought have been studied, a distinction has always been made between exoteric teaching (concerned with the more external side of things) and esoteric teaching which is accessible only to those who have undergone the necessary inner preparation. And so in the case of Christianity itself, especially in respect of the spiritual kernel of Christianity—the Mystery of Golgotha—a distinction must also be made between exoteric and esoteric knowledge. The exoteric teaching is contained in the Gospels and is there for all the world; but side by side with this exoteric teaching there has always been an esoteric Christianity, available to those who have prepared their minds and hearts to receive it.

In this esoteric Christianity the teaching of greatest moment is that concerning the communion between the Risen Christ—the Christ Who has passed through death—and those of His disciples who were able to understand Him. The Gospels, as you know, make only brief references to this. What the Gospels say of this communion between Christ after His Resurrection and His disciples does indeed enable them to surmise that something of the deepest import to earthly evolution came to pass through the Resurrection; but unless the step is taken into the realm of esoteric teaching, the words can be little more than indications.

The avowal of Paul, of course, is of the greatest importance, for Paul testifies that he was only able to believe in Christ after He had appeared to him at Damascus. Paul knew then, with absolute conviction: Christ had passed through death and in His life now, after death, is united with earthly evolution. We must reflect upon the significance of the testimony which came from Paul when, through the event at Damascus, the reality of the Living Christ was revealed to him.

Why was it that before the vision at Damascus Paul or Saul as he then was—could not be convinced of the reality of the Christ?

We must understand what it meant to Paul—who to a certain extent had been initiated into the secret doctrines of the Hebrews—to learn that Christ Jesus had been condemned to a death of shame by crucifixion. It was, at first, impossible for Paul to conceive that the old prophecies could have been fulfilled by one who had been condemned by human law to this shameful death. Until the revelation came to him at Damascus, the fact that Jesus of Nazareth had suffered the shame of crucifixion was for Paul conclusive proof that He could not have been the Messiah. It was only after the revelation at Damascus that conviction came to Paul concerning the Mystery of Golgotha, notwithstanding the fact that Jesus of Nazareth, or rather, the Being indwelling the body of Jesus of Nazareth, had experienced a death of shame on the Cross.

It was of immeasurable significance that Paul should have proclaimed his conviction of the truth of the Mystery of Golgotha. Traditions that were still extant during the first centuries of Christendom are, of course, no longer available. At most they have survived in the form of fragments in the possession of a few isolated secret societies, where they are not understood. Anything that goes beyond the very sparse traditions concerning Christ after the Mystery of Golgotha must be rediscovered to-day through anthroposophical Spiritual Science. We have again to discover how Christ spoke after the Resurrection. What was the nature of the teaching given by Him to those disciples with whom He was in communion but of whom the Gospels make no mention? The Gospel story concerning the disciples who met Christ on the way to Emmaus, or concerning the host of disciples, has always been clothed in a form of tradition adapted for naive and simple minds incapable of understanding the esoteric truths. Going further, we must ask: What was the teaching given by Christ after the Resurrection to his initiated disciples? Before we can begin to understand this, we must think of the nature of the human soul as it was in very ancient times and of the change brought about by the Mystery of Golgotha.

A most important truth concerning the earliest periods in the evolution of earthly humanity and one which it is exceeding difficult for the modern mind to understand, is that the first human beings who lived on the Earth had no knowledge or science in the form familiar to us to-day. Because of their faculties of atavistic clairvoyance, these early men were able to receive the wisdom of the Gods. This means that it was actually possible for humanity to be taught by Divine Beings who descended spiritually to the Earth from the realm of the higher Hierarchies and who then imparted spiritual teaching to the souls of men. Those who received such teaching—for the most part they were men who had been initiated in the Mysteries—were able, through their Initiation, to live in a state of remoteness from earthly affairs; the soul lived to a great extent outside the body. In this state of consciousness men were not dependent upon oral conversation or instruction; they were able to receive communications from the Gods in a spiritual way. Nor did they receive these teachings in a condition of consciousness resembling dream-life as we know it to-day. They entered into living, spiritual communion with Divine Beings, receiving the wisdom imparted by these Beings. This wisdom consisted of teachings given by the Gods to man in regard to the sojourn of the human soul in the Divine-Spiritual world before the descent into an earthly body. The experiences of the soul before descent into a physical body through conception—such was the substance of the teaching imparted to human beings in the state of consciousness I have described. And the feeling arose in these men that they were only being reminded of something. As they received the teachings of the Gods they felt that they were being reminded of what they themselves had experienced before birth, or rather, before conception, the world of soul-and-spirit.

In Plato's writings there are still echoes of these things. And so to-day we can look back to a Divine-Spiritual wisdom once received by men on the Earth from the Gods themselves.

This wisdom was of a very special character. Strange as it will seem to you to-day, the earliest dwellers on the Earth knew nothing of death—just as a child knows nothing of death. Those men who received the teachings of the Gods and who then passed them on to others also possessing the faculty of atavistic clairvoyance—such men knew quite consciously that their souls had come down from Divine-Spiritual worlds, had entered into physical bodies and would in time pass out of these bodies. They regarded this as the onward flow of the life of soul-and-spirit. Birth and death seemed to them to be a metamorphoses, not a beginning and end.

Speaking figuratively, we should say: In those times man saw how the human soul can develop onwards and he felt that earthly life was only a section of the onflowing stream of the life of soul-and-spirit. Two given points within this stream were not regarded as any kind of beginning or end. It is, of course, true that man saw other human beings around him, die. You will not accuse me of comparing these early men with animals, for although their outward appearance was not entirely dissimilar from that of animals, the soul-and-spirit within them was on a very much loftier level.—I have spoken of this many times—As little as an animal to-day understands death when it sees another animal lying dead, as little did the men of those early times understand death, for they could only conceive of an onflowing stream of soul-and-spirit. Death belonged to Maya, to the great Illusion, and made no particular impression on them. They knew life and life only—not death, although it was there before their eyes. In their life of soul-and-spirit they were not involved in death. They saw human life only from within, stretching beyond death into the spiritual world. Birth and death were of no significance to life. They knew only life; they did not know death.

Little by little, men emerged from this state of consciousness. Following the evolution and progress of humanity from the earliest epochs to about the time of the Mystery of Golgotha, we may say: men were learning more and more to know the reality of death. Death was something that made an impression upon them. Their souls became entangled with death, and a question arose within them: What becomes of the soul when the human being passes though death?

In the very earliest times, men were not faced with the question of death as an ending. At most they enquired about the nature of the change that took place. They asked: Is it the breath that goes out of a man and then streams onwards, bearing the soul to Eternity? Or they formed some other picture of the life of soul-and-spirit in its onward flow. They pondered about this but never about death as an ending.

It was only when the epoch of the Mystery of Golgotha drew near that men began, for the first time, to feel that there is a significance in death, that earthly life has indeed an ending. Naturally, this question was not formulated in philosophical or scientific terms; it was more like a feeling, a perceptive experience—an experience necessary in earthly life because reason and intellect were to become an essential part of human evolution. Intellect, however, is dependent upon the fact that the human being can die.

It was necessary, then, for the human being to be involved in death, to know death. The ancient epochs, when men knew nothing of death, were all unintellectual. Ideas were inspired from the spiritual world, not ‘thought out.’ There was no intellect as we know it. But intellect had to take root and this is possible only because the human being can die, only because he has within him perpetually the forces of death. In a physical sense we may say: Death can only set in when certain salts, that is to say, certain dead, mineral substances deposit themselves in the brain as well as in the other parts of the human organism. In the brain there is a constant tendency towards the depositing of salts, towards a process of bone-formation that has been arrested before completion. So that all the time the brain has the tendency towards death.

Humanity had, however, to be impregnated with death. Outer acquaintance with death, realisation that death plays an important part in human existence, was simply a consequence of this necessity. If human beings had remained as they were in ancient times when they had no real knowledge of death, they would never have been able to develop intellect—for intellect is only possible in a world where death holds sway.

So it is when viewed from the standpoint of the human world. But the matter may also be viewed from the side of the higher Hierarchies, and presented in the following way.—

The Beings of the higher Hierarchies have within them the forces which fashioned Saturn, Sun and Moon¹ and finally the Earth. If the higher Hierarchies had, as it were, been holding council among themselves before the Mystery of Golgotha had taken place on Earth, they would have said: “We have been able to build up the Earth from Saturn, Sun and Moon. But if the Earth were to contain only what we have been able to incorporate from Saturn, Sun and Moon, no beings could develop who, knowing death, are able to unfold intellect. We, the higher Hierarchies, are unable to bring forth an Earth from the Moon embodiment—an Earth on which men know nothing of death and therefore cannot unfold the faculty of intellect. We, the Hierarchies, cannot so fashion the Earth that it will produce the forces necessary for the development of intellect in man. For this purpose we must allow another Being to enter, a Being whose path of development has been different from ours. Ahriman is a Being who does not belong to our hierarchy. He enters the stream of evolution by a different path. If we tolerate Ahriman, if we allow him to participate in the process of the Earth's evolution, he will bring death, and with death, intellect; the seeds of death and of intellect will then be implanted in the being of man ... Ahriman is acquainted with death; he is interwoven with the Earth, because his paths have connected him with earthly evolution. Ahriman is a knower of death; therefore he is also the Ruler of intellect.”

The Gods were obliged—if such a word is permissible—to enter into dealings with Ahriman, realising that without Ahriman there could be no progress in evolution. But—so said the Gods—if Ahriman is received into the stream of evolution to become the Ruler of death and therewith also of the intellect, the Earth will fall away from us; Ahriman, whose only interest is to intellectualise the whole Earth, will demand the Earth for himself.

The Gods were confronted with this dilemma that their dominion over the Earth might be usurped by Ahriman. There remained only one possibility, namely, that the Gods themselves should acquire knowledge of something inaccessible to them in their own worlds—worlds untouched by Ahriman; that they, the Gods, should learn of death as it takes place on Earth through One sent by them, through the Christ. It was necessary for a God to die upon the Earth, moreover for that death to be the result of the erring ways of men and not the decree of Divine wisdom. Human error would take root if Ahriman alone held sway. It was necessary for a God to pass though death and to be victorious over death.

The Mystery of Golgotha signified for the Gods an enrichment of wisdom, an enrichment gained from the experience of death. If no Divine Being had passed through death, the Earth would have been wholly intellectualised without ever entering into the evolution originally ordained for it by the Gods.

In very ancient times men had no knowledge of death. But at some point it was necessary for them to face the realisation: death, and intellect together with death, brings us into a stream of evolution quite other than that from which we have proceeded.

To His initiated disciples Christ taught that He had come from a world wherein there was no knowledge of death; that He had suffered death upon the Earth and had gained the victory over death.

When this connection of the earthly world with the Divine world is understood, intellect can be led back to spirituality. Such, approximately, was the substance of the esoteric teaching given by the Risen Christ to His initiated disciples: it was a teaching concerning death—death as seen from the arena of the Divine world.

To have insight into the depths of this esoteric teaching, we must realise that the following is known to one who understands the whole sweep of the evolution of mankind.—The Gods have gained the victory over Ahriman inasmuch as they have made his forces useful to the Earth but have also blunted his power in that they themselves acquired knowledge of death through the Christ. The Gods indeed allowed Ahriman to become part of earthly evolution but in that they have made use of him, they have prevented him from maintaining his dominion to the end.

Those who have knowledge of Ahriman as he has been since the Mystery of Golgotha and as he was before that Event, realise that he waits for the moment when he can invade, not only the unconscious, subconscious regions of man's life—which as you know from the book Occult Science, have been open to Ahriman's influence since the time of Atlantis—but also the spheres of man's consciousness. Using words of human language to describe the will of a God, it may be said: Ahriman has waited eagerly for the opportunity to carry his influence into the conscious life of man. It was an astonishment to him that he had not previously known of the resolution of the Gods to send the Christ down to the Earth—the Divine Being who passed through death. Ahriman was not thereby deprived of the possibility of intervention, but the edge of his power was broken.

Since then, Ahriman seizes every opportunity of confining man to the operations of the intellect alone. Nor has he yet relinquished the hope that he will succeed.

What would this mean? If Ahriman were to succeed in imbuing man with the conviction—to the exclusion of all others—that he can only exist in a physical body, that as a being of soul-and-spirit he is inseparable from his body, then the human soul would be so possessed by the idea of death that Ahriman could easily fulfil his aims. This is Ahriman's constant hope. And it may be said that from the forties to the end of the nineteenth century, his heart rejoiced—although to speak of a ‘heart’ in the case of Ahriman is merely a figure of speech—for in the rampant materialism of that period he might well hope for the establishment of his rulership on Earth. (Please remember that I am using expressions of ordinary language here, although for such themes others should really be found).—A measure of success in this direction was indeed indicated by the fact that during the nineteenth century, Theology itself became materialistic. I have already said that Theology has become ‘unchristian,’ mentioning that Overbeck, a theologian living in Basle, has written a book in which he has tried to prove that modern Theology can no longer truly be called Christian. In this domain, too, there was reason for Ahriman's hopes to rise.

Opposition to Ahriman really exists to-day only in such teachings as are contained in Anthroposophy. When, through Anthroposophy, man once again realises that the soul and the Spirit are independent of the bodily nature, then Ahriman must begin to abandon hope. Once again, the battle waged by Christ against Ahriman is possible. An indication is contained in the Gospel story of the Temptation, but these things can only fully be understood when it is realised that the more important rôle in ancient times was played by Lucifer and that Ahriman has only acquired the influence upon human consciousness since the time of the Mystery of Golgotha. He had of course an influence upon humanity before then but not, properly speaking, upon human consciousness.

Looking deeply into the human heart, we can only say: The most important point in the evolution of earthly humanity is that at which man learns to know that there is a power in the Christ Impulse through which, if he makes it his own, he can overcome the forces of death within him.

And so the Hierarchies belonging to Saturn, Sun, Moon and Earth drew Ahriman into Earth-evolution but restricted his claims for domination in that his forces were used to serve the purposes of evolution. In a sense, Ahriman was forced into the stream of Earth-evolution. Without him the Gods would not have been able to introduce intellectuality into humanity, but if the edge of his dominion had not been broken by the Deed of Christ, Ahriman would have intellectualised the whole Earth inwardly and materialised it outwardly. The Mystery of Golgotha is to be regarded not merely as an inner, mystical experience, but as an external event which must not, however, be presented in the same light as other events recorded in history. The Ahrimanic impulse entered into earthly evolution and at the same time—in a certain sense—was overcome.

And so, as a result of the Mystery of Golgotha, we have to think of a war between Gods, and this also formed part of the esoteric teachings communicated by Christ to His initiated pupils after the Resurrection. In describing this early, esoteric Christianity it must be recalled that in ancient times human beings were aware of their connection with the Divine worlds, with the worlds of the Gods. They knew of these worlds through revelations. But concerning death they could receive no communication, because in the worlds of the Gods there was no death. Moreover for human beings themselves there was no death in the real sense, for they knew only of the onward-flowing life of soul-and-spirit as revealed to them in the sacred institutions of the Mysteries. Gradually, however, the significance of death began to dawn upon human consciousness. It was possible for men to acquire the strength to wait for Christ Who was the victor over death.—Such is the inner aspect of the process of evolution.

The substance of the esoteric teachings given by Christ to His initiated disciples was that in what came to pass on Golgotha, super-earthly happenings were reflected, namely, the relationships between the worlds of the Gods belonging to Saturn, Sun, Moon and Earth as they had been hitherto, and Ahriman. The purport of this esoteric Christianity was that the Cross on Golgotha must not be regarded as an expression of earthly conditions but is of significance for the whole Cosmos.

A picture may help us to feel our way into the substance of this esoteric Christianity.—Suppose that two of Christ's disciples, absorbing more and more of the esoteric teaching and finding all doubt vanishing, were talking together. The one might have spoken to the other as follows.—Christ our Teacher has come down from those worlds of which the ancient wisdom tells. Men knew the Gods but those Gods could not speak of death. If we had remained at that stage, we could never have known anything of the nature of death. The Gods had perforce to send a Divine Being down to the Earth, in order that through one of themselves they might learn the nature of death. The deed which the Gods were obliged to perform in order to lead earthly evolution it its fulfilment—of this we are being taught by Christ after His resurrection. If we cleave to Him we learn of many things hitherto unknown to man. We are being taught of deeds performed by the Gods behind the scenes of world-existence in order truly to further evolution on the Earth. We are taught that the Gods have introduced the forces of Ahriman but by turning these forces to the service of man have averted his destruction. ...

The esoteric teaching given by the Risen Christ to His initiated pupils was deeply and profoundly moving. Such pupils might also have said: Interwoven as we now are with death, we should know nothing whatever of the Gods if Christ had not died, and now, since His Resurrection, is telling us how the Gods have come to experience death. We should have passed over into an age when all knowledge of the Gods would have vanished. The Gods have looked for a way by which means they could speak to us again. And this way was through the Mystery of Golgotha ...

The great realisation which came to the disciples from this esoteric Christianity was that men have again drawn near to the Divine worlds after having departed from them. In the early days of Christendom the disciples and pupils were permeated through and through with this teaching. And many a man of whom history gives only sparse and superficial particulars was the bearer of knowledge that could only be his because he had either received teaching himself from the Risen Christ or had been in contact with others who had received it.—So it was in the earliest days of the Christian era.

As time went on, all this became externalised—externalised in the sense that the earliest messengers of Christianity attached great importance to being able to say that their own teacher had himself been a pupil of a pupil of one of the Apostles. And so it went on. A teacher had meant one who had come into personal contact with an Apostle—with one, therefore, who had known the Lord Himself after the Resurrection.

In those earlier centuries, weight was still attached to this living continuity, but in the form in which the tradition came down to a later humanity, it was already externalised, presented as bald, historical data. In essence, however, the tradition leads back to what I have just described. The inculcation of intellectualism—a process which really began about the fourth or fifth century after the Mystery of Golgotha and received its great impulse in the fifteenth century, at the dawn of the Fifth Post-Atlantean epoch—this evolution of intellect entailed the loss of the old wisdom whereby these things could be understood, and the new form of wisdom was still undeveloped. For centuries the essence and substance of esoteric Christianity was, as it were, forgotten by mankind.

As I have said, fragments exist in certain secret societies whose members, at any rate in modern times, do not understand to what they refer. In reality, such fragments refer to teachings imparted by the Risen Christ to certain of His initiated pupils.

Assume for a moment that there had been no regeneration of the old Hebrew doctrine through Christianity. In that case the conviction held so firmly by Paul before his vision at Damascus would have become universal. Paul was acquainted with the ancient Hebraic doctrine. In its original form it had been Divine revelation, received spiritually by men in very ancient times, and it was then preserved as Holy Writ. Among the Hebrews there were learnéd scribes who knew from this Holy Writ what was still preserved of the old Divine wisdom. From these scribes came the judgment by which Christ Jesus was condemned to death. And so the mind of a man like Paul, while he was still Saul, turned to the ancient Divine wisdom preserved by the learnéd scribes of his day who well knew all that it signified to men. Paul said to himself: The scribes are men of eminence, of great learning; judgment derived on their authority from the Divine wisdom could only be lawful judgment. An innocent man condemned to be crucified ... it is impossible, utterly impossible in all the circumstances leading to the condemnation of Christ Jesus! Such was the attitude of Paul.

It was only the Roman Governor, Pontius Pilate, influenced instinctively as he was by an altogether different mentality, who could speak the momentous word: ‘What is Truth?’ While Paul was Saul, it was impossible even to imagine that there might be no truth in the execution of a lawful judgment. The hard-won conviction which was to arise in Paul was that truth once proceeding from the Gods could become error among men, that truth had been turned by men into such flagrant error that One in Whom there was no guilt at all had been crucified.

Saul could have no other thought than that the primeval wisdom of the Gods was contained in the wisdom of the Hebrew scribes living at the time of the Mystery of Golgotha. In such wisdom there could only be truth ... . While Paul was still Saul, he argued that if indeed it were Christ, the Messiah, Who suffered death by crucifixion, gross error must have entered into the flow of his primeval wisdom; for only error could have brought about the death of Christ on the Cross. Divine truth must therefore have become error among men.

Naturally, Saul could only be convinced by the fact itself. Christ Himself and He alone could convince him, when He appeared to him at Damascus. What did this signify for Saul? It signified that the judgment had not been derived from the wisdom of the Gods but that the forces of Ahriman had found entrance. And so there came to Paul the realisation that the evolution of humanity had fallen into the grip of a foe and that his foe is the source of error on the Earth.

In that his foe brings the intellect to man, he also brings the possibility of error which, in its most extreme form, becomes the error responsible for the crucifixion of One Who was without sin. The conviction that the guiltless One could be brought to the Cross had to arise before it was possible for men to understand the path by which Ahriman entered the stream of evolution and to realise that the Mystery of Golgotha is a super-sensible, super-earthly event in the process of the development of the ‘I,’ the Ego, within the human being.

Esotericism is by no means identical with simple forms of mysticism. To argue that mysticism and esotericism are one and the same denotes gross misunderstanding. Esotericism is always a recognition of facts in the spiritual world, facts which lie behind the veil of matter. And it is behind the veil of matter that the balance has been established between the Divine world and the realm of Ahriman—established by the death of Christ Jesus on the Cross.

Only into a world where the being of man is laid hold of by the Ahrimanic powers can error enter in such magnitude as to lead to the Crucifixion—such was the thought arising in the mind of Paul. And now, having been seized by this conviction, recognition of the truth of esoteric Christianity came to him for the first time.

In this sense, Paul was truly an Initiate. But under the influence of intellectualism this Initiation-knowledge gradually faded away and we need to-day to acquire again a knowledge of esoteric Christianity, to realise that there is more in Christianity than the exoteric truths of which the Gospels do indeed awaken perception. Esoteric Christianity is seldom spoken of in our times. But humanity must find its way back to that of which there is practically no documentary evidence and which must be reached through anthroposophical Spiritual Science, namely, the teachings given by Christ Himself after the Resurrection to His initiated disciples—teaching that He could only give after passing through an experience which he could not have undergone in the world of the Gods; for until the time of the Mystery of Golgotha there was no death in the Divine worlds. Until then, no Divine Being had passed through death. Christ is the First-Born, He Who passed through death, having come from the realm of the Hierarchies of Saturn, Sun and Moon who are interwoven with Earth-evolution.

The absorption of death into life—that is the secret of Golgotha. Previously, men had known life—life without death. Now they learned to know death as a constituent of life, as an experience which gives strength to life. The sense of life was feebler in times when humanity had no real knowledge of death; there must be inner strength and robustness in life if men are to pass through death and yet live. In this respect, too, death and intellect are related. Before men were obliged to wrestle with intellect, a comparatively feeble sense of life was sufficient. The men of olden times received their knowledge of the Divine world in pictures, in revelations; inwardly they did not die. And because the flow of life continued they could smile at death. Even among the Greeks it was said: The agéd are blessed because with the dulling of their senses they are unaware of the approach of death. This was the last vestige of a view of the world of which death formed no part.

We in modern times have the faculty of intellect; but intellect makes us inwardly cold, inwardly dead; it paralyses us. In the operations of the intellect we are not alive in the real sense. Try to feel what this means: when man is thinking he does not truly live; he pours out his life into empty, intellectual forms and he needs a strong, robust sense of life if these dead forms are to be quickened to creative life in that region where moral impulses spring from the force of pure thinking, and where in the operations of pure thinking we understand the reality of freedom, of free spiritual activity. In the book, The Philosophy of Spiritual Activity, I have tried to deal with this subject. The book really amounts to a moral philosophy, indicating how dead thoughts, when filled with life, may be led to their resurrection as moral impulses. To this extent, such a philosophy is essentially Christian.

I have tried in this lecture to place before you certain aspects of esoteric Christianity. In these days where there is so much controversy with regard to the exoteric, historical aspect of Christianity, it is more than ever necessary to point to the esoteric teachings. I hope that these things will not lightly be passed over, but studied with due realisation of their significance. In speaking of such matters one is always aware of the difficulty of clothing them in the abstract words of modern language. That is why I have tried rather to awaken a feeling for these things, by giving you pictures of inner processes in the life of human beings, leading on to the esoteric significance of the Mystery of Golgotha in the evolution of mankind as a whole.

• 1. The three earlier embodiments of the Earth. See An Outline of Occult Science.

My dear Friends,

In our last lecture we were going into certain matters of principle which I will now try to explain more fully. For if we start from the experiences we can gain in the realm of light, it will also help us observe and understand other natural phenomena which we shall presently be studying. I will therefore begin today with these more theoretical reflections and put off the experimental part until tomorrow. We must determine still more exactly the method of our procedure. It is the task of Science to discern and truly to set forth the facts in the phenomena of Nature. Problems of method which this task involves can best be illustrated in the realm of Light.

Men began studying the phenomena of light in rather recent times, historically speaking. Nay, the whole way of thinking about the phenomena of Physics, presented in the schools today, reaches hardly any farther back than the 16th century. The way men thought of such phenomena before the 16th century was radically different. Today at school we get so saturated with the present way of thought that if you have been through this kind of schooling it is extremely difficult for you to find your way back to the pure facts. You must first cultivate the habit of feeling the pure facts as such; please do not take my words in a too trivial meaning. You have to learn to sense the facts, and this takes time and trouble.

I will now take my start from a particular instance wherein we may compare the way of thought prevailing in the schools today with that which can be gained by following the facts straightforwardly. Suppose this were a plate of glass, seen in cross-section (Figure VIa). Through it you look at a luminous object. As I am drawing it diagrammatically, let me represent the latter simply by a light circle. Cast your mind back to what you learned in your school days. What did they teach you of the phenomenon you see when you observe the luminous object,—with your eye, say, here—looking through the glass? You were no doubt told that rays of light proceed from the luminous object. (We are imagining the eye to be looking in this particular direction,—see the Figure). Rays, you were told, proceed from the shining object. In the direction of the “ray” I am now drawing, the light was said to penetrate from a more tenuous into a denser medium. Simply by looking through the glass and comparing what you see with what you saw before the plate of glass was there, you do indeed perceive the thing displaced. It appears at a different place than without the glass. Now this is said to be due to the light being “refracted”. This is how they are wont to put it:—When the light passes from a more tenuous into a denser medium, to find the direction in which the light will be refracted, you must draw the so-called “normal at the point of incidence”. If the light went on its way without being hindered by a denser medium, it would go on in this direction. But, they now say, the light is “refracted”—in this case, towards the normal, i.e. towards the perpendicular to the glass surface at the point of incidence. Now it goes out again,—out of the glass. (All this is said, you will remember, in tracing how the “ray of light” is seen through the denser medium.) Here then again, at the point of exit from the glass, you will have to erect the normal. If the light went straight on it would go thus: but at this second surface it is again refracted—this time, away from the normal—refracted just enough to make it go on parallel to its original direction. And now the eye, looking as it is from here, is said to produce the final direction of the ray of light and thus to project the luminous object so much the higher up. This then is what we are asked to assume, if we be looking through such a plate of glass. Here, to begin with, the light impinges on the plate, then it is twice refracted—once towards the normal, a second time away from the normal. Then, inasmuch as the eye has the inner faculty to do so (.... or is it to the soul, or to some demon that you ascribe this faculty ....) the light is somehow projected out into space. It is projected moreover to a position different from where it would appear if we were not seeing it through a refracting medium;—so they describe the process.

The following should be observed to begin with, in this connection. Say we are looking at anything at all through the same denser medium, and we now try to discriminate, however delicately, between the darker and lighter portions of what we see. Not only the lighter parts, the darker too will appear shifted upward. The entire complex we are looking at is found to be displaced. Please take this well into account. Here is a darker part bordering on a lighter. The dark is shifted upward, and since one end of it is lighter we see this shifted too. Placing before us any such complex, consisting of a darker and a lighter part, we must admit the lighter part is displaced simply as the upper boundary of the darker. Instead, they speak in such a way as to abstract the one light patch from all the rest that is there. Mostly they speak as though the light patch alone were suffering displacement. Surely this is wrong. For even if I fix my gaze on this one patch of light, it is not true that it alone is shifted upward. The part below it, which I am treating as if it were just nothing when I describe it thus, is shifted upward too. In point of fact, what is displaced in these optical phenomena can never be thus abstractly confined. If therefore I repeat Newton's experiment—I let into the room a cone of light which then gets diverted by the prism—it simply is not true that the cone of light is diverted all alone. Whatever the cone of light is bordering on—above it and below—is diverted too. I really ought never to speak of rays of light or anything of that kind, but only of luminous pictures or spaces-of-light being diverted. In a particular instance I may perhaps want to refer to some isolated light, but even then I still ought not to speak of it in such a way as to build my whole theory of the phenomenon upon it. I still ought to speak in such a way as to refer at the same time to all that borders on the light. Only if we think in this way can we begin to feel what is really going on when the phenomena of colour comes into being before our eyes. Otherwise our very habit of thought begets the impression that in some way the colours spring from the light alone. For from the very outset we have it settled in our mind that the one and only reality we are dealing with is the light. Yet, what we have before us in reality is never simply light as such; it is always something light, bordered on one side or other by darkness. And if the lighter part—the space it occupies—is shifted, the darker part is shifted too. But now, what is this “dark”? You must take the dark seriously,—take it as something real. (The errors that have crept into modern Physics since about the 16th century were only able to creep in because these things were not observed spiritually at the same time. Only the semblance, as appearing to the outer senses, was taken note of; then, to explain this outer semblance, all kinds of theoretical inventions were added to it). You certainly will not deny that when you look at light the light is sometimes more and sometimes less intense. There can be stronger light and less strong. The point is now to understand: How is this light, which may be stronger or weaker related to darkness? The ordinary physicist of today thinks there is stronger light and less strong; he will admit every degree of intensity of light, but he will only admit one darkness—darkness which is simply there when there is no light. There is, as it were, only one way of being black. Yet as untrue as it would be to say that there is only one kind of lightness, just as untrue is it to say that there is only one kind of darkness. It is as one-sided as it would be to declare: “I know four men. One of them owns £25, another £50; he therefore owns more than the other. The third of them is £25 in debt, the fourth is £50 in debt. Yet why should I take note of any difference in their case? It is precisely the same; both are in debt. I will by all means distinguish between more and less property, but not between different degrees of debt. Debt is debt and that is all there is to it.” You see the fallacy at once in this example, for you know very well that the effect of being £25 in debt is less than that of being £50 in debt. But in the case of darkness this is how people think: Of light there are different degrees; darkness is simply darkness. It is this failure to progress to a qualitative way of thinking, which very largely prevents our discovering the bridge between the soul-and-spirit on the one hand, and the bodily realm on the other. When a space is filled with light it is always filled with light of a certain intensity; so likewise, when a space is filled with darkness, it is filled with darkness of a certain intensity. We must proceed from the notion of a merely abstract space to the kind of space that is not abstract but is in some specific way positively filled with light or negatively filled with darkness. Thus we may be confronting a space that is filled with light and we shall call it “qualitatively positive”. Or we may be confronting a space that is filled with darkness and we shall judge it “qualitatively negative” with respect to the realm of light. Moreover both to the one and to the other we shall be able to ascribe a certain degree of intensity, a certain strength. Now we may ask: How does the positive filling of space differ for our perception from the negative? As to the positive, we need only remember what it is like when we awaken from sleep and are surrounded by light,—how we unite our subjective experience with the light that floods and surges all around us. We need only compare this sensation with what we feel when surrounded by darkness, and we shall find—I beg you to take note of this very precisely—we shall find that for pure feeling and sensation there is an essential difference between being given up to a light-filled space and to a darkness-filled space. We must approach these things with the help of some comparison. Truly, we may compare the feeling we have, when given up to a light-filled space, with a kind of in-drawing of the light. It is as though our soul, our inner being, were to be sucking the light in. We feel a kind of enrichment when in a light-filled space. We draw the light into ourselves. How is it then with darkness? We have precisely the opposite feeling. We feel the darkness sucking at us. It sucks us out, we have to give away,—we have to give something of ourselves to the darkness. Thus we may say: the effect of light upon us is to communicate, to give; whilst the effect of darkness is to withdraw, to suck at us and take away. So too must we distinguish between the lighter and the darker colours. The light ones have a quality of coming towards us and imparting something to us; the dark colours on the other hand have a quality of drawing on us, sucking at us, making us give of ourselves. So at long last we are led to say: Something in our outer world communicates itself to us when we are under the influence of light; something is taken from us, we are somehow sucked out, when under the influence of darkness.

There is indeed another occasion in our life, when—as I said once before during these lectures—we are somehow sucked-out as to our consciousness; namely when we fall asleep. Consciousness ceases. It is a very similar phenomenon, like a cessation of consciousness, when from the lighter colours we draw near the darker ones, the blue and violet. And if you will recall what I said a few days ago about the relation of our life of soul to mass,—how we are put to sleep by mass, how it sucks-out our consciousness,—you will feel something very like this in the absorption of our consciousness by darkness. So then you will discern the deep inner kinship between the condition space is in when filled with darkness and on the other hand the filling of space which we call matter, which is expressed in “mass”.

Thus we shall have to seek the transition from the phenomena of light to the phenomena of material existence. We have indeed paved the way, in that we first looked for the fleeting phenomena of light—phosphorescence and fluorescence—and then the firm and fast phenomena of light, the enduring colours. We cannot treat all these things separately; rather let us begin by setting out the whole complex of these facts together.

Now we shall also need to recognize the following, When we are in a light-filled space we do in a way unite with this light-filled space. Something in us swings out into the light-filled space and unites with it. But we need only reflect a little on the facts and we shall recognize an immense difference between the way we thus unite with the light-flooded spaces of our immediate environment and on the other hand the way we become united with the warmth-conditions of our environment,—for with these too, as human beings, we do somehow unite.

We do indeed share very much in the condition of our environment as regards warmth; and as we do so, here once again we feel a kind of polarity prevailing, namely the polarity of warm and cold. Yet we must needs perceive an essential difference between the way we feel ourselves within the warmth-condition of our environment and the way we feel ourselves within the light-condition of our environment. Physics, since the 16th century, has quite lost hold of this difference. The open-mindedness to distinguish how we join with our environment in the experience of light upon the one hand and warmth upon the other has been completely lost; nay, the deliberate tendency has been, somehow to blur and wipe away such differences as these. Suppose however that you face the difference, quite obviously given in point of fact, between the way we experience and share in the conditions of our environment as regards warmth and light respectively. Then in the last resort you will be bound to recognize that the distinction is: we share in the warmth-conditions of our environment with our physical body and in the light-conditions, as we said just now, with our etheric body. This in effect—this proneness to confuse what we become aware of through our ether-body and what we become aware of through our physical body—has been the bane of Physics since the 16th century. In course of time all things have thus been blurred. Our scientists have lost the faculty of stating facts straightforwardly and directly. This has been so especially since Newton's influence came to be dominant, as it still is to a great extent today. There have indeed been individuals who have attempted from time to time to draw attention to the straightforward facts simply as they present themselves. Goethe of course was doing it all through, and Kirchhoff among others tried to do it in more theoretic ways. On the whole however, scientists have lost the faculty of focusing attention purely and simply on the given facts. The fact for instance that material bodies in the neighbourhood of other material bodies will under given conditions fall towards them, has been conceived entirely in Newton's sense, being attributed from the very outset to a force proceeding from the one and affecting the other body—a “force of gravity”. Yet ponder how you will, you will never be able to include among the given facts what is understood by the term “force of gravity”. If a stone falls to the Earth the fact is simply that it draws nearer to the Earth. We see it now at one place, now at another, now at a third and so on. If you then say “The Earth attracts the stone” you in your thoughts are adding something to the given fact; you are no longer purely and simply stating the phenomenon.

People have grown ever more unaccustomed to state the phenomena purely, yet upon this all depends. For if we do not state the phenomena purely and simply, but proceed at once to thought-out explanations, we can find manifold explanations of one and the same phenomenon. Suppose for example you have two heavenly bodies. You may then say: These two heavenly bodies attract one another,—send some mysterious force out into space and so attract each other (Figure VIb). But you need not say this. You can also say: “Here is the one body, here is the other, and here (Figure VIc) are a lot of other, tiny bodies—particles of ether, it may be—all around and in between the two heavenly bodies. The tiny particles are bombarding the two big ones—bombarding here, there and on all sides;—the ones between, as they fly hither and thither, bombard them too. Now the total area of attack will be bigger outside than in between. In the resultant therefore, there will be less bombardment inside than outside; hence the two bodies will approach each other. They are, in fact, driven towards each other by the difference between the number of impacts they receive in the space between them and outside them.”

There have in fact been people who have explained the force of gravity simply by saying: It is a force acting at a distance and attracts the bodies towards each other. Others have said that that is nonsense; according to them it is unthinkable for any force to act at a distance. They then invite us to assume that space is filled with “ether”, and to assume this bombardment too. The masses then are, so to speak, for ever being sprayed towards each other. To add to these explanations there are no doubt many others. It is a classical example of how they fail to look at the real phenomenon but at once add their thought-out explanations.

Now what is at the bottom of it all? This tendency to add to the phenomena in thought—to add all manner of unknown agencies and fancied energies, presumed to be doing this or that—saves one the need of doing something else. Needless to say, the impacts in the theory of Figure VIc have been gratuitously added, just as the forces acting at a distance have been in the other theory. These adventitious theories, however, relieve one of the need of making one fundamental assumption, from which the people of today seem to be very much averse. For in effect, if these are two independent heavenly bodies and they approach each other, or show that it is in their nature to approach each other, we cannot but look for some underlying reason why they do so; there must be some inner reason. Now it is simpler to add in thought some unknown forces than to admit that there is also another way, namely no longer to think of the heavenly bodies as independent of each other. If for example I put my hand to my forehead, I shall not dream of saying that my forehead “attracts” my hand, but I shall say: It is an inner deed done by the underlying soul-and-spirit. My hand is not independent of my forehead; they are not really separate entities. I shall regard the phenomenon rightly only by recognising myself as a single whole. I should have no reality in mind if I were to say: There is a head, there are two arms and hands, there is a trunk, there are two legs. There would be nothing complete in that; I only have something complete in mind if I describe the whole human body as a single entity,—if I describe the different items so that they belong together. My task is not merely to describe what I see; I have to ponder the reality of what I see. The mere fact that I see a thing does not make it real.

Often I have made the following remark,—for I have had to indicate these things in other lectures too. Take a crystal cube of rock-salt. It is in some respect a totality. (Everything will be so in some respect). The crystal cube can exist by virtue of what it is within the compass of its six faces. But if you look at a rose, cut from the shrub it grew on, this rose is no totality. It cannot, like the cube of rock-salt, exist by virtue of all that is contained within it. The rose can only have existence by being of the rose-bush. The cut rose therefore, though you can see it just as you can see the cube of rock-salt, is a real abstraction; you may not call it a reality by itself.

The implications of this, my dear Friends, are far-reaching. Namely, for every phenomenon, we must examine to what extent it is a reality in itself, or a mere section of some larger whole. If you consider Sun and Moon, or Sun and Earth, each by itself, you may of course invent and add to them a force of gravity, just as you might invent a force of gravity by means of which my forehead would attract my right hand. But in considering Sun and Earth and Moon thus separately, the things you have in mind are not totalities; they are but parts and members of the whole planetary system.

This then is the essential thing; observe to what extent a thing is whole, or but a section of a whole. How many errors arise by considering to be a whole what is in fact only a partial phenomenon within a larger whole! By thus considering only the partial phenomena and then inventing energies to add to these, our scientists have saved themselves the need of contemplating the inherent life of the planetary system. The tendency has been, first to regard as wholes those things in Nature which are only parts, and by mere theories then to construe the effects which arise in fact between them. This therefore, to sum up, is the essential point: For all that meets us in Nature we have to ask: What is the whole to which this thing belongs? Or is it in itself a whole? Even then, in the last resort, we shall find that things are wholes only in certain respects. Even the crystal cube of rock-salt is a totality only in some respect; it too cannot exist save at certain temperatures and under other requisite conditions. Given some other temperature, it could no longer be. Our need is therefore to give up looking at Nature in the fragmentary way which is so prevalent in our time.

Indeed it was only by looking at Nature in this fragmentary way that Science since the 16th century conceived this strange idea of universal, inorganic, lifeless Nature. There is indeed no such thing, just as in this sense there is no such thing as your bony system without your blood. Just as your bony system could only come into being by, as it were, crystallizing out of your living organism as a whole, so too this so-called inorganic Nature cannot exist without the whole of Nature—soul and Spirit-Nature—that underlies it. Lifeless Nature is the bony system, abstracted from Nature as a whole. It is impossible to study it alone, as they began doing ever since the 16th century and as is done in Newtonian Physics to this day.

It was the trend of Newtonian Physics to make as neat as possible an extract of this so-called inorganic Nature, treating it then as something self-contained. This “inorganic Nature” only exists however in the machines which we ourselves piece together from the parts of Nature. And here we come to something radically different. What we are wont to call “inorganic” in Nature herself, is placed in the totality of Nature in quite another way. The only really inorganic things are our machines, and even these are only so insofar as they are pieced together from sundry forces of Nature by ourselves. Only the “put-togetherness” of them is inorganic. Whatever else we may call inorganic only exists by abstraction. From this abstraction however present-day Physics has arisen. This Physics is an outcome of abstraction; it thinks that what it has abstracted is the real thing, and on this assumption sets out to explain whatever comes within its purview

As against this, the only thing we can legitimately do is to form our ideas and concepts in direct connection with what is given to us from the outer world—the details of the sense-world. Now there is one realm of phenomena for which a very convenient fact is indeed given. If you strike a bell and have some light and very mobile device in the immediate neighbourhood, you will be able to demonstrate that the particles of the sounding bell are vibrating. Or with a pipe playing a note, you will be able to show that the air inside it is vibrating. For the phenomena of sound and tone therefore, you have the demonstrable movement of the particles of air or of the bell; so you will ascertain that there is a connection between the vibrations executed by a body or by the air and our perceptions of tone or sound. For this field of phenomena it is quite patent: vibrations are going on around us when we hear sounds. We can say to ourselves that unless the air in our environment is vibrating we shall not hear any sounds. There is a genuine connection—and we shall speak of it again tomorrow—between the sounds and the vibrations of the air.

Now if we want to proceed very abstractly we may argue: “We perceive sound through our organs of hearing. The vibrations of the air beat on our organ of hearing, and when they do so we perceive the sound. Now the eye too is a sense-organ and through it we perceive the colours; so we may say: here something similar must be at work. Some kind of vibration must be beating on the eye. But we soon see it cannot be the air. So then it is the ether.” By a pure play of analogies one is thus led to the idea: When the air beats upon our ear and we have the sensation of a sound, there is an inner connection between the vibrating air and our sensation; so in like manner, when the hypothetical ether with its vibrations beats upon our eye, a sensation of light is produced by means of this vibrating ether. And as to how the ether should be vibrating: this they endeavour to ascertain by means of such phenomena as we have seen in our experiments during these lectures. Thus they think out an universal ether and try to calculate what they suppose must be going on in this ethereal ocean. Their calculations relate to an unknown entity which cannot of course be perceived but can at most be assumed theoretically.

Even the very trifling experiments we have been able to make will have revealed the extreme complication of what is going on in the world of light. Till the more recent developments set in, our physicists assumed that behind—or, should we rather say, within—all thus that lives and finds expression in light and colour there is the vibrating ether, a tenuous elastic substance. And since the laws of impact and recoil of elastic bodies are not so difficult to get to know, they could compute what these vibrating little cobolds must be up to in the ether. They only had to regard them as little elastic bodies,—imagining the ether as an inherently elastic substance. So they could even devise explanations of the phenomena we have been showing,—e.g. the forming of the spectrum. The explanation is that the different kinds of ether-vibrations are dispersed by the prism; these different kinds of vibrations then appear to us as different colours. By calculation one may even explain from the elasticity of the ether the extinction of the sodium line for example, which we perceived in our experiment the day before yesterday.

In more recent times however, other phenomena have been discovered. Thus we can make a spectrum, in which we either create or extinguish the sodium line (i.e., in the latter case, we generate the black sodium line). If then in addition we bring an electro-magnet to bear upon the cylinder of light in a certain way, the electro-magnet affects the phenomenon of light. The sodium line is extinguished in its old place and for example two other lines arise, purely by the effect of the electricity with which magnetic effects are always somehow associated. Here, then, what is described as “electric forces” proves to be not without effect upon those processes which we behold as phenomena of light and behind which one had supposed the mere elastic ether to be working. Such discoveries of the effect of electricity on the phenomena of light now led to the assumption that there must be some kinship between the phenomena of light and those of magnetism and electricity.

Thus in more recent times the old theories were rather shaken. Before these mutual effects had been perceived, one could lean back and rest content. Now one was forced to admit that the two realms must have to do with each other. As a result, very many physicists now include what radiates in the form of light among the electro-magnetic effects. They think it is really electro-magnetic rays passing through space.

Now think a moment what has happened. The scientists had been assuming that they knew what underlies the phenomena of light and colour: namely, undulations in the elastic ether. Now that they learned of the interaction between light and electricity, they feel obliged to regard, what is vibrating there, as electricity raying through space. Mark well what has taken place. First it is light and colour which they desire to explain, and they attribute them to the vibrating ether. Ether-vibrations are moving through space. They think they know what light is in reality,—it is vibrations in the elastic ether. Then comes the moment when they have to say: What we regarded as vibrations of the elastic ether are really vibrations of electro-magnetic force. They know still better now, what light is, than they did before. It is electro-magnetic streams of force. Only they do not know what these are! Such is the pretty round they have been. First a hypothesis is set up: something belonging to the sense-world is explained by an unknown super-sensible, the vibrating ether. Then by and by they are driven to refer this super-sensible once more to something of the sense-world, yet at the same time to confess that they do not know what the latter is. It is a highly interesting journey that has here been made; from the hypothetical search for an unknown to the explanation of this unknown by yet another unknown.

The physicist Kirchhoff was rather shattered and more or less admitted: It will be not at all easy for Physics if these more recent phenomena really oblige us no longer to believe in the undulating ether. And when Helmholtz got to know of the phenomenon, he said: Very well, we shall have to regard light as a kind of electro-magnetic radiation. It only means that we shall now have to explain these radiations themselves as vibrations in the elastic ether. In the last resort we shall get back to these, he said.

The essence of the matter is that a genuine phenomenon of undulation—namely the vibrating of the air when we perceive sounds—was transferred by pure analogy into a realm where in point of fact the whole assumption is hypothetical.

I had to go into these matters of principle today, to give the necessary background. In quick succession we will now go through the most important aspects of those phenomena which we still want to consider. In our remaining hours I propose to discuss the phenomena of sound, and those of warmth, and of electro-magnetics; also whatever explanations may emerge from these for our main theme—the phenomena of optics.

It is to be hoped that my discussions of the boundaries of natural science have been able to furnish at least some indications of the difference between what spiritual science calls knowledge of the higher worlds and the mode of knowledge proceeding from everyday consciousness or ordinary science. In everyday life and in ordinary science our powers of cognition are those we have acquired through the conventional education that carries us up to a certain stage in life and whatever this education has enabled us to make of inherited and universally human qualities. The mode of cognition that anthroposophically oriented spiritual science terms knowledge of the higher worlds has its basis in a further self-cultivation, a further self-development; one must become aware that in the later stages of life one can advance through self-education to a higher consciousness, just as a child can advance to the stage of ordinary consciousness. The things we sought in vain at the two boundaries of natural science, the boundaries of matter and of ordinary consciousness, reveal themselves only when one attains this higher consciousness. In ancient times the Eastern sages spoke of such an enhanced consciousness that renders accessible to man a level of reality higher than that of everyday life; they strove to achieve a higher development, similar to the one we have described, by means of an inner self-cultivation that corresponded to their racial characteristics and evolutionary stage. The meaning of what radiates forth from the ancient Eastern wisdom-literature becomes fully apparent only when one realizes what such a higher level of development reveals to man. If one were to characterize the path of development these sages followed, one would have to describe it as a path of Inspiration. For in that epoch humanity had a kind of natural propensity to Inspiration, and in order to understand these paths into the higher realms of cognition, it will be useful if First we can gain clarity concerning the path of development followed by these ancient Eastern sages. I want to make it clear from the start, however, that this path can no longer be that of our Western civilization, for humanity is in a process of constant evolution, ever moving forward. And whoever desires—as many have—to return to the instructions given in the ancient Eastern wisdom-literature in order to enter upon the paths of higher development actually desires to turn back the tide of human evolution or shows that he has no real understanding of human progress. In ordinary consciousness we reside within our thought life, our life of feeling, and our life of will, and we initially substantiate what surges within the soul as thought, feeling, and will in the act of cognition. And it is in the interaction with percepts of the external world, with physical-sensory perceptions, that our consciousness First fully awakens.

It is necessary to realize that the Eastern sages, the so-called initiates of the East, cultivated perception, thinking, feeling, and willing in a way different from their cultivation in everyday life. We can attain an understanding of this path of development leading into the higher worlds when we consider the following. In certain ages of life we develop what we call the soul-spirit toward a greater freedom, a greater independence. We have been able to show how the soul-spirit, which functions in the earliest years of childhood to organize the physical body, emancipates itself, becomes free in a sense with the change of teeth. We have shown how man then lives freely with his ego in this soul-spirit, which now places itself at his disposal, while formerly it occupied itself—if I may express myself thus—with the organization of the physical body. As we enter into ever-greater participation in everyday life, however, there arises something that initially prevents this emancipated soul-spirit from growing into the spiritual world in normal consciousness. As human beings, we must traverse the path that leads us into the external world with the requisite faculties during our life between birth and death. We must acquire such faculties as allow us to orient ourselves within the external, physical-sensory world. We must also develop such faculties as allow us to become useful members of the social community we form with other human beings.

What arises is threefold. These three things bring us into a proper relationship with other human beings in our environment and govern our interaction with them. These are: language, the ability to understand the thoughts of our fellow men, and the acquisition of an understanding, or even a kind of perception, of another's ego. At first glance these three things—perception of language, perception of thoughts, and perception of the ego—appear simple, but for one who seeks knowledge earnestly and conscientiously these things are not so simple at all. Normally we speak of five senses only, to which recent physiological research adds a few inner senses. Within conventional science it is thus impossible to find a complete, systematic account of the senses. I will want to speak to you an this subject at some later time. Today I want only to say that it is an illusion to believe that linguistic comprehension is implicit in the sense of hearing, of that which contemporary physiology dreams to be the organization of the sense of hearing. just as we have a sense of hearing, so also do we have a sense of language. By this I do not mean the sense that guides us in speaking—for this is also called a sense—but that which enables us to comprehend the perception of speech-sounds, just as the auditory senses enable us to perceive tones as such. And when we have a comprehensive physiology, it will be known that this sense of speech is analogous to the other and can rightfully be called a sense in and of itself. It is only that this sense extends over a larger part of the human constitution than the other, more localized senses. Yet it is a sense that nevertheless can be sharply delineated. And we have, in fact, a further sense that extends throughout virtually all of our body—the sense that perceives the thoughts of others. For what we perceive as word is not yet thought. We require other organs, a sensory organization different from that which perceives only words as such, if we want to understand within the word the thought that another wishes to communicate.

In addition, we are equipped with an analogous sense extending throughout our entire bodily organization, which we can call the sense for the perception of another person's ego. In this regard even philosophy has reverted to childishness in recent times, for one can often hear it argued: we encounter another man; we know that a human has such and such a form. Since the being that we encounter is formed in the way we know ourselves to be formed, and sine we know ourselves to be ego-bearers, we conclude through a kind of unconscious inference: aha, he bears an ego within as well. This directly contradicts the psychological reality. Every acute observer knows that it is not an inference by analogy but rather a direct perception that brings us awareness of another's ego. I think that a friend or associate of Husserl's school in Göttingen, Max Scheler, is the only philosopher actually to hit upon this direct perception of the ego. Thus we must differentiate three higher senses, so to speak, above and beyond the ordinary human senses: the sense that perceives language, the sense that perceives thoughts, and the sense that perceives another's ego. These senses arise within the course of human development to the same extent that the soul-spirit gradually emancipates itself between birth and the change of teeth in the way I have described.

These three senses lead initially to interaction with the rest of humanity. In a certain way we are introduced into social life among other human beings by the possession of these three senses. The path one thus follows via these three senses, however, was followed in a different way by the ancients—especially the Indian sages—in order to attain higher knowledge. In striving for this goal of higher knowledge, the soul was not moved toward the words in such a way that one sought to arrive at an understanding of what the other was saying. The powers of the soul were not directed toward the thoughts of another person in such a way as to perceive them, nor toward the ego of another in such a way as to perceive it sympathetically. Such matters were left to everyday life. When the sage returned from his striving for higher cognition, from his sojourn in spiritual worlds to everyday life, he employed these three senses in the ordinary manner. When he wanted to exercise the method of higher cognition, however, he needed these senses in a different way. He did not allow the soul's forces to penetrate through the word while perceiving speech, in order to comprehend the other through his language; rather, he stopped short at the word itself. Nothing was sought behind the word; rather, the streaming life of the soul was sent out only as far as the word. He thereby achieved an intensified perception of the word, renouncing all attempts to understand anything more by means of it. He permeated the word with his entire life of soul, using the word or succession of words in such a way that he could enter completely into the inner life of the word. He formulated certain aphorisms, simple, dense aphorisms, and then strove to live within the sounds, the tones of the words. And he followed with his entire soul life the sound of the word that he vocalized. This practice then led to a cultivation of living within aphorisms, within the so-called “mantras.” It is characteristic of mantric art, this living within aphorisms, that one does not comprehend the content of the words but rather experiences the aphorisms as something musical. One unites one's own soul forces with the aphorisms, so that one remains within the aphorisms and so that one strengthens through continual repetition and vocalization one's own power of soul living within the aphorisms. This art was gradually brought to a high state of development and transformed the soul faculty that we use to understand others through language into another. Through vocalization and repetition of the mantras there arose within the soul a power that led not to other human beings but into the spiritual world. And if, through these mantras, the soul has been schooled in such a way and to such an extent that one feels inwardly the weaving and streaming of this power of soul, which otherwise remains unconscious because all one's attention is directed toward understanding another through the word; if one has come so far as to feel such a power to be an actual force in the soul in the same way that muscular tension is experienced when one wishes to do something with one's arm, one has made oneself sufficiently mature to grasp what lies within the higher power of thought. In everyday life a man seeks to find his way to another via thought. With this power, however, he grasps the thought in an entirely different way. He grasps the weaving of thought in external reality, penetrates into the life of external reality, and lives into the higher realm that I have described to you as Inspiration.

Following this path, then, we approach not the ego of the other person but the egos of individual spiritual beings who surround us, just as we are surrounded by the entities of the sense world. What I depict here was self-evident to the ancient Eastern sage. In this way he wandered with his soul, as it were, upward toward the perception of a realm of spirit. He attained in the highest degree what can be called Inspiration, and his constitution was suited to this. He had no need to fear, as the Westerner might, that his ego might somehow become lost in this wandering out of the body. In later times, when, owing to the evolutionary advances made by humanity, a man might very easily pass out of his body into the outer world without his ego, precautionary measures were taken. Care was taken to ensure that whoever was to undergo this schooling leading to higher knowledge did not pass unaccompanied into the spiritual world and fall prey to the pathological skepticism of which I have spoken in these lectures. In the ancient East the racial constitution was such that this was nothing to fear. As humanity evolved further, however, this became a legitimate concern. Hence the precautionary measure strictly applied within the Eastern schools of wisdom: the neophyte was placed under an authority, but not any outward authority—fundamentally speaking, what we understand by “authority” First appeared in Western civilization. There was cultivated within the neophytes, through a process of natural adaptation to prevailing conditions, a dependence on a leader or guru. The neophyte simply perceived what the leader demonstrated, how the leader stood firmly within the spiritual world without falling prey to pathological skepticism or even inclining toward it. This perception fortified him to such an extent on his own entry into Inspiration that pathological skepticism could never assail him.

Even when the soul-spirit is consciously withdrawn from the physical body, however, something else enters into consideration: one must re-establish the connection with the physical body in a more conscious manner. I said this morning that the pathological state must be avoided in which one descends only egotistically, and not lovingly, into the physical body, for this is to lay hold of the physical body in the wrong way. I described the natural process of laying hold of the physical body between the seventh and fourteenth years, which is through the love-instinct being impressed upon it. Yet even this natural process can take a pathological turn: in such cases there arise the harmful afflictions I described this morning as pathological states. Of course, this could have happened to the pupils of the ancient Eastern sages as well: when they were out of the body they might not have been able to bind the soul-spirit to the physical body again in the appropriate manner. One further precautionary measure thus was employed, one to which psychiatrists—some at any rate—have had recourse when seeking cures for patients suffering from agoraphobia or the like. They employed ablutions, cold baths. Expedients of an entirely physical nature have to be employed in such cases. And when you hear on the one hand that in the mysteries of the East—that is, the schools of initiation, the schools that led to Inspiration—the precautionary measure was taken of ensuring dependence on the guru, you hear on the other hand of the employment of all kinds of devices, of ablutions with cold water and the like. When human nature is understood in the way made possible by spiritual science, customs that otherwise remain rather enigmatic in these ancient mysteries become intelligible. One was protected against developing a false sense of spatiality resulting from an insufficient connection between the soul-spirit and the physical body. This could drive one into agoraphobia and the like or to seek social intercourse with one's fellow men in an inappropriate way. This represents a danger, but one which can and should—indeed must—be avoided in any training that leads to higher cognition. It is a danger, because in following the path I have described leading to Inspiration one bypasses in a certain sense the path via language and thought to the ego of one's fellow man. If one then quits the physical body in a pathological manner—even if one is not attempting to attain higher cognition but is lifted out of the body by a pathological condition—one can become unable to interact socially with one's fellow men in the right way. Then precisely that which arises in the usual, intended manner through properly regulated spiritual study can develop pathologically. Such a person establishes a connection between his soul-spirit and his physical body: by delving too deeply into it he experiences his body so egotistically that he learns to hate interaction with his fellow men and becomes antisocial. One can often see the results of such a pathological condition manifest themselves in the world in quite a frightening manner. I once met a man who was a remarkable example of such a type: he came from a family that inclined by nature toward a freeing of the soul-spirit from the physical body and also contained certain personalities—I came to know one of them extremely well—who sought a path into the spiritual worlds. One rather degenerate individual, however, developed this tendency in an abnormal, pathological way and finally arrived at the point where he would allow nothing whatever from the external world to contact his own body. Naturally he had to eat, but—we are speaking here among adults—he washed himself with his own urine, because he feared any water that came from the outside world. But then again I would rather not describe all the things he would do in order to isolate his body totally from the external world and shun all society. He did these things because his soul-spirit was too deeply incarnated, too closely bound to the physical body.

It is entirely in keeping with the spirit of Goetheanism to bring together that which leads to the highest goal attainable by earthly man and that which leads to pathological depths. One needs only slight acquaintance with Goethe's theory of metamorphosis to realize this. Goethe seeks to understand how the individual organs, for example of the plant, develop out of each other, and in order to understand their metamorphosis he is particularly interested in observing the conditions that arise through the abnormal development of a leaf, a blossom, or the stamen. Goethe realizes that precisely by contemplating the pathological the essence of the healthy can be revealed to the perceptive observer. And one can follow the right path into the spiritual world only when one knows wherein the essence of human nature actually lies and in what diverse ways this complicated inner being can come to expression.

We see from something else as well that even in the later period the men of the East were predisposed by nature to come to a halt at the word. They did not penetrate the word with the forces of the soul but lived within the word. We see this, for example, in the teachings of the Buddha. One need only read these teachings with their many repetitions. I have known Westerners who treasured editions of the Buddha's teachings in which the numerous repetitions had been eliminated and the words of a sentence left to occur only once. Such people believed that through such a condensed version, in which everything occurs only once, they would gain a true understanding of what the Buddha had actually intended. From this it is clear that Western civilization has gradually lost all understanding of Eastern man. If we simply take the Buddha's teachings word for word; if we take the content of these teachings, the content that we, as human beings of the West, chiefly value, then we do not assimilate the essence of these teachings: that is possible only when we are carried along with the repetitions, when we live in the flow of the words, when we experience the strengthening of the soul's forces that is induced by the repetitions. Unless we acquire a faculty for experiencing something from the constant repetitions and the rhythmical recurrence of certain passages, we do not get to the heart of Buddhism's actual significance.

It is in this way that one must gain knowledge of the inner nature of Eastern culture. Without this acquaintance with the inner nature of Eastern culture one can never arrive at a real understanding of our Western religious creeds, for in the final analysis these Western religious creeds stem from Eastern wisdom. The Christ event is a different matter. For that is an actual event. It stands as a fact within the evolution of the earth. Yet the ways and means of understanding what came to pass through the Mystery of Golgotha were drawn during the first Christian centuries entirely from Eastern wisdom. It was through this wisdom that the fundamental event of Christianity was originally understood. Everything progresses, however. What had once been present in Eastern primeval wisdom—attained through Inspiration—spread from the East to Greece and is still recognizable as art. For Greek art was, to be sure, bound up with experiences different from those usually connected with art today. In Greek art one could still experience what Goethe strove to regain when he spoke of the deepest urge within him: he to whom nature begins to unveil her manifest secrets longs for her worthiest interpreter—art. For the Greeks, art was a way to slip into the secrets of world existence, a manifestation not merely of human fantasy but of what arises in the interaction between this faculty and the revelations of the spiritual world revealed through Inspiration. That which still flowed through Greek art, however, became more and more diluted, until finally it became the content of the Western religious creeds. We thus must conceive the source of the primeval wisdom as fully substantial spiritual life that becomes impoverished as evolution proceeds and provides the content of religious creeds when it finally reaches the Western world. Human beings who are constitutionally suited for a later epoch therefore can find in this diluted form of spiritual life only something to be viewed with skepticism. And in the final analysis it is nothing other than the reaction of the Western temperament [Gemüt] to the now decadent Eastern wisdom that gradually produces atheistic skepticism in the West. This skepticism is bound to become more and more widespread unless it is countered with a different stream of spiritual life.

Just as little as a creature that has reached a certain stage of development—let us say has undergone a certain aging process—can be made young again in every respect, so little can a form of spiritual life be made young again when it has reached old age. The religious creeds of the West, which are descendants of the primeval wisdom of the East, can yield nothing that would fully satisfy Western humanity again when it advances beyond the knowledge provided during the past three or four centuries by science and observation of nature. An ever-more profound skepticism is bound to arise, and anyone who has insight into the processes of world evolution can say with assurance that a trend of development from East to West must necessarily lead to an increasingly pronounced skepticism when it is taken up by souls who are becoming more and more deeply imbued with the fruits of Western civilization. Skepticism is merely the march of the spiritual life from East to West, and it must be countered with a different spiritual stream flowing henceforth from West to East. We ourselves are living at the crossing-point of these spiritual streams, and in the further course of these considerations we will want to see how this is so.

But first it must be emphasized that the Western temperament is constitutionally predisposed to follow a path of development leading to the higher worlds different from that of the Eastern temperament. Just as the Eastern temperament strives initially for Inspiration and possesses the racial qualities suitable for this, the Western temperament, because of its peculiar qualities (they are at present not so much racial qualities as qualities of soul) strives for Imagination. It is no longer the experience of the musical element in mantric aphorisms to which we as Westerners should aspire but something else. As Westerners we should strive in such a way that we do not pursue with particular vigour the path that opens out when the soul-spirit emerges from the physical body but rather the path that presents itself later, when the soul-spirit must again unite with the physical organism by consciously grasping the physical body. We see the natural manifestation of this in the emergence of the bodily instinct: whereas Eastern man sought his wisdom more by sublimating the forces at work between birth and the seventh year, Western man is better fitted to develop the forces at work between the time of the change of teeth and puberty, in that there is lifted up into the soul-spirit that which is natural for this epoch of humanity. We come to this when, just as in emerging from the body we carry the ego with us into the realm of Inspiration, we now leave the ego outside when we delve again into the body. We leave it outside, but not in idleness, not forgetting or surrendering it, not suppressing it into unconsciousness, but rather conjoining it with pure thinking, with clear, keen thinking, so that finally one has this inner experience: my ego is totally suffused with all the clear thinking of which I have become capable. One can experience just this delving down into the body in a very clear and distinct manner. And at this point you will perhaps allow me to relate a personal experience, because it will help you to understand what I really mean.

I have spoken to you about the conception underlying my book, Philosophy of Freedom. This book is actually a modest attempt to win through to pure thinking, the pure thinking in which the ego can live and maintain a firm footing. Then, when pure thinking has been grasped in this way, one can strive for something else. This thinking, left in the power of an ego that now feels itself to be liberated within free spirituality [frei und unabhängig in freier Geistigkeit], can then be excluded from the process of perception. Whereas in ordinary life one sees color, let us say, and at the same time imbues the color with conceptual activity, one can now extract the concepts from the entire process of elaborating percepts and draw the percept itself directly into ones bodily constitution.

Goethe undertook to do this and has already taken the First steps in this direction. Read the last chapter of his Theory of Colors, entitled “The Sensory-Moral Effect of Color”: in every color-effect he experiences something that unites itself profoundly not only with the faculty of perception but with the whole man. He experiences yellow and scarlet as “attacking” colors, penetrating him, as it were, through and through, filling him with warmth, while he regards blue and violet as colors that draw one out of oneself, as cold colors. The whole man experiences something in the act of sense perception. Sense perception, together with its content, passes down into the organism, and the ego with its pure thought content remains, so to speak, hovering above. We exclude thinking inasmuch as we take into and fill ourselves with the whole content of the perception, instead of weakening it with concepts, as we usually do. We train ourselves specially to achieve this by systematically pursuing what came to be practiced in a decadent form by the men of the East. Instead of grasping the content of the perception in pure, strictly logical thought, we grasp it symbolically, in pictures, allowing it to stream into us as a result of a kind of detour around thinking. We steep ourselves in the richness of the colors, the richness of the tone, by learning to experience the images inwardly, not in terms of thought but as pictures, as symbols. Because we do not suffuse our inner life with the thought content, as the psychology of association would have it, but with the content of perception indicated through symbols and pictures, the living inner forces of the etheric and astral bodies stream toward us from within, and we come to know the depths of consciousness and of the soul. It is in this way that genuine knowledge of the inner nature of man is acquired, and not by means of the blathering mysticism that nebulous minds often claim to be a way to the God within. This mysticism leads to nothing but abstraction and cannot satisfy anyone who wishes to become a man in the full sense of the ward.

If one desires to do real research concerning human physiology, thinking must be excluded and the picture-forming activity sent inward, so that the physical organism reacts by creating Imaginations. This is a path that is only just beginning in the development of Western culture, but it is the path that must be trodden if the influence that streams over from the East, and would lead to decadence if it atone were to prevail, is to be confronted with something capable of opposing it, so that our civilization may take a path of ascent and not of decline. Generally speaking, however, it can be said that human language itself is not yet sufficiently developed to be able to give full expression to the experiences that one undergoes in the inner recesses of the soul. And it is at this point that I would like to relate a personal experience to you.

Many years ago, in a different context, I made an attempt to give expression to what might be called a science of the human senses. In spoken lectures I succeeded to some extent in putting this science of the twelve senses into words, because in speaking it is more possible to turn language this way and that and ensure understanding by means of repetitions, so that the deficiencies of our language, which is not yet capable of expressing these super-sensible things, is not so strongly felt. Strangely enough, however, when I wanted many years ago to write down what I had given as actual anthroposophy in order to put it into a form suitable for a book, the outer experiences an being interiorized became so sensitive that language simply failed to provide the words, and I believe that the beginning of the text—several sheets of print—lay for some five or six years at the printer's. It was because I wanted to write the whole book in the style in which it began that I could not continue writing, for the simple reason that at the stage of development I had then reached, language refused to furnish the means for what I wished to achieve. Afterward I became overloaded with work, and I still have not been able to finish the book. Anyone who is less conscientious about what he communicates to his fellow men out of the spiritual world might perhaps smile at the idea of being held up in this way by a temporarily insurmountable difficulty. But whoever really experiences and can permeate with a full sense of responsibility what occurs when one attempts to describe the path that Western humanity must follow to attain Imagination knows that to find the right words entails a great deal of effort. As a meditative schooling it is relatively easy to describe, and this has been done in my book, Knowledge of the Higher Worlds and Its Attainment. If one's aim, however, is to achieve definite results such as that of describing the essential nature of man's senses—a part, therefore, of the inner makeup and constitution of humanity—it is then that one encounters the difficulty of grasping Imaginations and presenting them in sharp contours by means of words.

Nevertheless, this is the path that Western humanity must follow. And just as the man of the East was able to experience through his mantras the entry into the spiritual nature of the external world, so must the Westerner, leaving aside the entire psychology of association, learn to enter into his own being by attaining the realm of Imagination. Only by penetrating into the realm of Imagination will he acquire the true knowledge of humanity that is necessary in order for humanity to progress. And because we in the West must live much more consciously than the men of the East, we cannot simply say: whether or not humanity will gradually attain this realm of Imagination is something that can be left to the future. No—this world of Imagination, because we have passed into the stage of conscious human evolution, must be striven for consciously; there can be no halting at certain stages. For what happens if one halts at a certain stage? Then one does not meet the ever-increasing spread of skepticism from East to West with the right countermeasures but with measures that result from the soul-spirit uniting too radically, too deeply and unconsciously, with the physical body, so that too strong a connection is formed between the soul-spirit and the physical body.

Yes, it is indeed possible for a human being not only to think materialistically but to be a materialist, because the soul-spirit is too strongly linked with the physical body. In such a man the ego does not live freely in the concepts of pure thinking he has attained. If one descends into the body with pictorial perception, one delves with the ego and the concepts into the body. And if one then spreads this around and suffuses it throughout humanity, it gives rise to a spiritual phenomenon well known to us—dogmatism of all kinds. Dogmatism is nothing other than the translation into the realm of the soul-spirit of a condition that at a lower stage manifests itself pathologically as agoraphobia and the like, and that—because these things are related—also shows itself in something else, which is a metamorphosis of fear, in superstition of every variety. An unconscious urge toward Imagination is held back through powerful agencies, and this gives rise to dogmatism of all types. These types of dogmatism must gradually be replaced by what is achieved when the world of ideas is kept within the sphere of the ego; when progress is made toward Imagination, the true nature of man is experienced inwardly, and this Western path into the spiritual world is followed in a different way. It is this other path through Imagination that must establish the stream of spiritual science, the process of spiritual evolution that muss make its way from West to East if humanity is to progress. It is supremely important at the present time, however, for humanity to recognize what the true path of Imagination should be, what path must be taken by Western spiritual science if it is to be a match for the Inspiration and its fruits that were attained by ancient Eastern wisdom in a form suited to the racial characteristics of those peoples. Only if we are able to confront the now decadent Inspiration of the East with Imaginations which, sustained by the spirit and saturated with reality, have arisen along the path leading to a higher spiritual culture; only if we can call this culture into existence as a stream of spiritual life flowing from West to East, are we bringing to fulfillment what is actually living deep within the impulses for which humanity is striving. It is these impulses that are now exploding in social cataclysms because they cannot find other expression.

In tomorrow's lecture we will speak further of the path of Imagination and of how the way to the higher worlds is envisaged by anthroposophical spiritual science.

In these lectures I should like to bring forward some details about the connections existing between the spiritual life of nations and their destiny in history.

Natural Science is an especially important element in our civilization to-day because of the constitution of our present day souls, and I shall therefore select from the many different points of view from which the theme can be treated, the scientific element, and show that the entire historical development of nations is the deep basis for our present day inclination towards the scientific view. It will be necessary first to give an introduction and treat the theme itself on the basis of to-day's observations.

If we turn our attention to the historical development of nations—and for the moment we will remain within what is historic—we will see that by the side of external political and economic destinies, spiritual endow¬ments, acquisition and accomplishments are forced upon us. You know that to-day two modes of thought oppose each other strongly. I have pointed out these opposing tendencies of thought in an earlier lecture held here in Stuttgart. First there exists the view proceeding more from the Ideal, the supporters of which are of the opinion that a spiritual basis, merely in the form of an abstract idea, prevails in the evolution of a nation. Accord¬ing to this view external events are produced from out of such a spiritual basis. One can say that ideas prevail in history which express themselves from epoch to epoch, but usually one is not clear regarding the shadowy relation between the real spiritual basis and the sequence of ideas which are brought to expression in the course of history.

The other view, which at present exercises great sway, considers that all spiritual phenomena, including Morals, Rights, Science, Art, Religion, etc., are simply a result of material events, or rather, as a great portion of mankind would say to-day, of the economic life. It is thought, in this case, that certain dim forces which are not investi¬gated further, have brought about this or that economic system or method of co-operation in the time sequence of history ; and so, through purely material economic processes, what men regard as Ideas, Morals, Rights, etc., have arisen.

One can produce if desired convincing reasons for the one view as well as for the other. Both are capable of proof in the sense in which ' proofs' are often spoken of to-day. Whether a proof is regarded as decisive for the one or the other view depends on the way one is placed in the world with reference to one's ordinary interests or what one has experienced in life through mode of philosophic thought. Everything in this Wundt characterization is built up, is constructed. Some observations are made about the way in which modern uncivilized tribes show their way of thinking through their language. The hypothesis is continued and the primaeval population of the world is shown to have been like these primitive tribes which have remained in this earlier condition, only perhaps more decadent. From the ideas found here one can see how they have arisen. They are not gained from experience, but their originator who built them up uses the modern concepts of Causality, Cognition, Natural Causes, etc., and then he reflects how these would appear in more primitive conditions. Then he proceeds to carry over to primitive races what he has thus constructed.

There is but little possibility to-day for looking into the soul of another human being. There is absolutely nothing in Wundt's exposition of which one can say, one can recognize that it has arisen from insight into the soul conditions, even those of primitive races to-day. The renowned Wundt merely revolves about his own ideas which he simplifies and applies to the human creatures he is studying.

Because nothing correct exists to-day connecting primaeval races and the races with developed outlook upon the world, we see these things placed historically side by side without regard to the fact that it is, one might say, logically offensive to find highly developed views of the world supported by wonderful intuitions of the Hindus and Chinese placed immediately after such a description of primitive man as given by Wundt. What is so lacking to-day is this power of penetrating feelingly into other modes of thought. We go back with what we are accustomed to think in the 19th or 20th centuries to the 15th and 16th centuries and then to the middle ages. We do not feel allied to them and cannot understand them and so we say they were dark ages and that human civilization came to a certain pause. Then we go back to Greece and here one feels the necessity for close contact while retaining the same ideas one holds regarding the ordinary life of culture to-day. At best, men of fine feeling, like Hermann Grimm, speak differently. He has emphasized the fact that, with our modern ideas, we can only go as far back as the Romans. Generally speaking, we can understand them, we can grasp with modern ideas what transpires with the Romans. If we go back however to the Greeks we see that already Pericles, Alcibiades, even Socrates or Plato, Aeschylus or Sophocles are shadowy beside our modern understanding; there is something foreign about them, if we approach them with modern ideas. They speak to us as if from another world. They speak to us as if history itself starts with them as a fairy-tale world. Hermann Grimm has spoken in this way of facts. But one must add something if we proceed from another point of view, from the view existing in the world through the spirit of Natural Science (this was not the view of Hermann Grimm.) One cannot go back in thought even to the Romans so as to make them appear really objectively before us.

Grimm, who did not have an education in Natural Science but only received what existed as a continuation from the Roman epoch into modern times, is still able to enter into, the spirit of Roman times but not into the Greek. And if the concepts of Rights of the State which are copied from Rome were not known to us, if we possessed nothing of that singular feeling for Art which arose again in the Renaissance and into which Grimm entered deeply, but if instead of all this we lived in purely scientific ideas we should be as little at home in the Roman world or even in the medieval world as Grimm felt himself at home in the Greek world. This is one point that must be added, and the other is that Grimm paid no attention either to the World of the East. With his whole observation of the world he only traces back as far as the Greeks. Consequently he does not attain to what he would have attained according to his own suppositions if he had applied himself to, let us say, the Vedas, to Vedantic philosophy. He would then have said: If the Greeks meet us as shadows, those men whose special conditions have found expression in the Vedas, in Vedanta, meet us not even as shadows but as voices from out of a quite different world, a world which does not resemble ours even in its shadow-images. But this is only valid if we have so taken up the present mode of thought and condition of spirit that we are able to understand these as soul content.

Quite different is it if we adopt the methods which to-day are alone purposeful. Because of a certain entanglement in natural-scientific education, we are to-day imprisoned in a system of ideas which appear to be almost absolute. It is only through Spiritual science that one can to-day enter with one's feelings and one's life into past epochs of time. From the standpoint of Spiritual science the single epochs of human evolution appear absolutely different from each other; indeed, it is only in Spiritual Science that the possibility arises of entering into the spirit of what men in past epochs of historical development possessed as soul-constitution. How does this possibility arise? It is possible in the following way. I have often explained in lectures that Spiritual Science rests on a definite development of our soul powers. The cognition which we apply in Natural Science and in ordinary life and which in recent times we have carried over into History and into Social Science and even into the science of Religion, I have called in my books 'Objective Cognition.' This is namely what every human being who belongs to our modern civilized life is aware of. We observe the external world through the senses and combine sense impressions through the medium of the intellect. We thereby gain serviceable rules for life, a certain survey over life or over the laws of nature. In this consists what one calls objective cognition.

As characteristic of this we acquire a clear distinction between ourselves and the surrounding world. Ignoring for the moment the different theories of knowledge, the different psychological and physiological hypotheses, we know that we face sense-perception as an Ego. Through the intellect, in which we clearly know ourselves to be active, we gain a kind of synthesis of what is given through the senses. We thus distinguish active, intellectual activity from passive perception. We feel ourselves as an Ego in the environment which reveals itself through sense experience. In other words, man distinguishes himself as a thinking, feeling and willing being from the environment which imparts itself to him through sense revelation.

But I have continually pointed out that beyond this method of cognition other methods can be developed and I have shown in my books How to Attain Knowledge of the Higher Worlds and Occult Science how such methods are attained.

The first steps for such cognition—whether one calls it 'higher' or something else does not matter—is Imaginative Cognition. This is distinguished chiefly from objective cognition by its working, not with abstract ideas, but with pictures which are as pregnant and as evident as ordinarily perceived images but which are not transformed into abstract thoughts. In our rela-tion to these pictures, as I have often emphasized, we produce and dominate them just as one does mathematical ideas.

The method of raising oneself to Imaginative Cognition has a quite definite effect on the constitution of the soul. But this result—and I say this with emphasis—lasts only during the time given to Imaginative Cognition. For when the spiritual investigator finds himself once again in ordinary life he makes use of ordinary knowledge, or objective cognition, like anyone else. He is then in the same disposition of soul as another man who is not a spiritual investigator.

During spiritual investigation, within that condition of looking into the spiritual world, the investigator is actually in his imaginative world. But there imaginations are not dreams, they are experienced with as much presence of mind as are mathematical ideas.

With regard to this presence of mind the condition of soul is not changed during imaginative experiences, but with regard to ordinary working experience in the world it is changed. During imaginative experience the feeling is at first that of being one with all that runs its course in our own soul life in time apart from space. Space does not come into question here, only time. I have already explained how, with this entry into imaginative representations, our experiences since birth or since some definite time later stand before us as a tableau arranged in time, a time picture made perceptible. This is difficult for the ordinary intellect to conceive because we are dealing with a picture which is not spatial but must be thought of only in time in which, however, simultaneity is an inherent factor. In ordinary consciousness one has always to do with the single moment. From this one looks back into the past. During this moment the world is seen surrounding us in space and we see ourselves existing in a definite epoch in time distinct from this surrounding world.

In Imaginative Cognition this is different. Here there is no sense in saying: I am living in the definite moment now; for when I behold this picture of life I flow with my life, I am just as much in the time of 10 or 20 years ago as in the present. To a certain degree the Ego is absorbed in the state of 'becoming' which is here perceived. One is united with this perception in time to the state of 'becoming.' It is as if the Ego which usually is experienced in the present moment is spread out over the past. As you can imagine, a transformation of the whole soul life is thus involved during the moments of such experiences. We have to deal with a world of pictures in which we are living. We feel ourselves to a certain extent to be a picture among pictures.

Whoever understands this in the right frame of mind will no longer talk foolishly about the spiritual investigator being subject to some kind of suggestion or hypnosis; for he himself is absolutely clear about the picture and the character of his experience; clear that he is a picture among pictures. But just because of this he knows also that the pictures in his consciousness are just like other ordinary representations, they are copies of a reality; images which he does not yet perceive as reality but the pictures of which he beholds inwardly.

One is in the condition of suggestion or hypnosis only if one has pictures and believes them to be realities like the realities perceptible through the senses. As soon as we are clear regarding the character of our experiences in consciousness, then it is simply a question of an inner possession of the same faculties that one uses in mathematics.

The essential thing that I want especially to emphasize to-day is this merging into what is objective-temporal, into this 'becoming' so that one no longer clings to the 'Now' in time but feels alive in the stream of happenings.

The next stage obtained through exercises, which I have also described in the books named, is that of Inspiration. This is distinguished from the Imagination stage by the picture element almost vanishing. One must first have the pictures in order to obtain correct ideas of Spiritual Science, but one must also be able to extinguish them from consciousness, one must obliterate them arbitrarily. And then the possibility comes for a holding back of something and what is held back is actually a revelation from the spiritual world. In my books named above I speak of inspired ideas of the spiritual world. But even with such experiences one has not yet attained the spiritual world. At first one had pictures, now one has the revelation to a certain extent of the spiritual world, but one stands independent and facing it, recognizing its reality in that one stands outside it.

To-day I should like to consider especially the soul condition when, from out of one's own will, such Inspiration is evolved. The ordinary objective world is then renounced, one knows then what it means to have outside one's body a revelation of the spiritual world. In other words, we can now float in unison not only with time, but with all that is spiritually objective, external to man; we no longer feel the distinction between cosmic existence and Ego existence in the way pertaining to objective cognition, but we experience the Ego and in the Ego the Cosmos in its concrete variety and multiplicity. It is fundamentally the same, at this stage of knowledge whether I say 'I am in the world' or 'The world is in me.' Ordinary methods of expression cease to have validity. Prepositions such as 'in' or 'outside' can only be used when one connects them with another condition. One feels poured out in the whole world not only in the 'becoming' but in everything that appears anew in consciousness as spiritual. One no longer feels this 'outside you' and 'in you.' This is the soul condition which holds us during Inspiration. It is not as if the Ego were submerged, not as if the outpouring of the Ego were identical with a suppression of the Ego, but the Ego in all its activity feels that it has become one with the concrete, manifold varied world it now experiences.

We know ourselves apart from our ideas, our feelings and our will impulses in spite of the fact that these are one with ourselves. So also through Inspiration we feel the manifold nature of the world in spite of knowing that we are really merged together with this world.

In the present epoch of human evolution, these stages of cognition must be evoked by such energies as I have described in my books How to Attain Knowledge of the Higher Worlds and in the second part of my Occult Science. They have to be reached consciously. But we can distinguish what constitutes the feeling of the soul in these conditions from what we con-sciously evoke there as content. One can distinguish how one feels in the state of Imagination and Inspiration from what one gains there by working and from what one finally apprehends there.

I do not want to indicate this soul condition through abstract considerations; I would like to describe it concretely. You see, when Goethe learnt to know Herder he, together with Herder, buried himself deep in the work of Spinoza. Whoever knows anything of Herder's biography knows to what an enthusiastic degree Herder admired Spinoza. But if one reads again such a work by Herder as, for instance his 'God,' in which he records his feelings regarding Spinoza's works, one must realize that Herder speaks about Spinoza, from out of Spinoza, but quite differently from Spinoza the philosopher himself. In one point Herder is similar to Spinoza and that is in the soul condition from which he reads Spinoza. Herder's soul was very similar to the soul condition from which Spinoza's Ethics, for example, were written. This condition passed over to Herder and, in a certain way, passed over also to Goethe while he plunged into the study of Spinoza with Herder. But while Herder had a certain satisfaction in this soul condition, Goethe had none. Goethe felt deeply that passing over into the object, that merging together of the Ego into the outer world, so magnificently alluded-to by Spinoza when he speaks in absolute passionless contemplation, as if the Cosmic ALL itself spoke, as if he would forget himself and as if his words were merely the means through which the Cosmos itself were speaking. Goethe could experience what can thus be experienced in objectivity, and in this connexion he felt just as Herder felt: but he was not satisfied. He still felt a longing for something else and it seemed to him that in spite of the depth of feeling acquired, Spinoza's philosophy cannot by any means fill the whole of man's needs. Fundamentally, what Goethe felt in this way towards Spinoza is but another 'nuance' of his feeling towards the northern world. The civilization accessible at Weimar dissatisfied him, and, you know how he was driven south, to Italy through this feeling.

In Italy he at first saw only what the Italians created on the basis of Greek art, but something like a reconstruction of the Greek spirit and method in Art arose in his soul. One can feel deeply what is characteristic of Goethe at this period if one reads what he wrote to his Weimar friends while standing before those works of art which called up before his soul the creative art faculty of the Greeks. 'There is Necessity, there is God' (with reference to Herder's work' God' inspired by Spinoza). Goethe did not find in Spinoza that Necessity he wanted: he found it in what was presented to his soul during his Italian journey. Out of what fashioned itself then there arose in him the possibility of developing his own special outlook on Nature. One knows how he brought to expression his longing for an exposition of Nature in abstract, lyrical words in a 'Prose-Hymn,' before he travelled south. And one sees how what was poured out in abstract lyrical form in this prose hymn 'Nature' became in Italy concrete perception. How for example, the plant nature appeared before his soul as supersensible perceptible pictures and how he then discovered the 'primal plant archetype' among the manifold plant forms. This archetype is an ideal-real form which can only be seen spiritually, but in this spirit form it is real, lying at the base of all individual plants.

We can see how from now on the object of his search is to bring before his soul those archetypes for all nature which are one and many. We can see how his knowledge rests on the transforming pictures, from the single plant's leaf-sequence on to the blossom and the fruit. He wishes to hold fast in pictures what is in process of becoming. From Spinoza's ethics which he read with Herder there streamed something that seemed invisible, resounding from out of another world, a world in which man can immerse himself with his feelings if he attains a passionless contemplation. But with Spinoza this was not perceptible. The longing for vision lived in Goethe's soul and this longing was fulfilled in a certain way when he was stimulated by those pictures appearing like resurrected art creations of the Greeks. And it was also satisfied when he was able to conjure pictorially before his soul the primal archetypes of Nature.

What was it that Goethe thus experienced in sequences? It was that soul feeling—not soul content, not that which one can investigate—but the soul feeling which, on the one hand is Inspiration and on the other hand is Imagination. Neither Goethe nor Herder had the possibility in their time of looking into the spiritual world as can be done to-day through spiritual Science, but as a premonition of this spiritual science the feeling prevalent in them was the feeling which appears in special strength and intensity in Inspiration and Imagination. Herder and Goethe felt themselves in the mood of Inspiration while they read Spinoza and Goethe felt himself in the mood of Imagination when lie formulated an outlook on nature through the Italian works of Art. Out of this Inspiration mood of Spinoza Goethe experienced the longing for the Imaginative mood. What he discovered as the archetype of plant and animal, this was not yet real Imagination, for Goethe did not possess the method of acquiring real imagination. What he possessed was the mood for Imagination. He could kindle the mood in himself, not because lie strove towards real, pure imaginations freely created inwardly, but because he experienced in himself sensible supersensible pictures stimulated by what plants, animals and what the cloud world express. He could find himself in the mood which accompanies Imagination just as in reading Spinoza he found himself in the mood of Inspiration. He recognized the soul condition in which man experiences what he utters in such a way that he uses words so as to allow the secrets of the Cosmos to be uttered, to a certain extent, by the Cosmos itself.

Whoever has really felt the transition in the soul which can take place through reading Spinoza's Ethics as a mathematical treatise, becoming immersed in the ideas as mathematical ideas so as to rise to the Scientia Intuitiva which speaks in Spinoza as consciously as though the world were using him as its mouthpiece,—any one who has felt thus will realize what Goethe and Herder felt in Spinoza. How the one, Herder, was satisfied and how the other lived with longing more in a mood of Inspiration. And we can say that a certain soul mood proceeds from what spiritual scientific investigation offers to-day as methods to attain Imagination and Inspiration. We can follow historically how Goethe, without having Inspiration or Imagination, tends towards these moods.

Now if we go further we can regard Spinoza more exactly. When we study him historically (not as is often done to-day by the historians of philosophy) one is led from Spinoza to know who stimulated him. These were the adherents of Arabism, living in the South-west of Europe, adherents to the Arab-Semitic outlook on the world. He who understands such things will be able to experience once again that which flowed from the Kabbalah into the ideas of Spinoza. One is then led further back beyond Arabism to the East and one learns to know what comes forth in Spinoza is the conception of an ancient view of the world. In the old Eastern world what appears is the same as in Spinoza only not in intellectual form but as ancient Eastern inspiration. This inspiration was not acquired as ours is to-day, but it existed among certain oriental races as a natural gift and went through an especially profound development there.

If we go back to the Egypt from which Moses created his views, to the sources from whence the Greeks created, we find that what came to Egypt from the Asiatic east is developed to a very high degree. The Egyptians before the 8th pre-Christian century lived instinctively in their environment so that they felt themselves one with it, so that what they discerned of their environment they experienced in inner contemplation.

Now let us turn to the Imagination, to what Goethe longed for when he felt the mood of Inspiration. At first he recognized this to a certain degree in the art of Greece. He sensed in vision what Herder felt in concepts, in the world of perceptions as these appeared contemplatively with Spinoza. And what Goethe realized he deepened into a view of outer Nature so that later on he could utter, from out of his spirit, this deep saying:

'He to whom Nature reveals her manifest secret, yearns for Art, Nature's worthiest interpreter.'

In Art, Goethe saw through to the basis of Imagination, and by relying on evolution in Nature he sought that soul mood which a man enters if he become one with this evolution. This conquest of oneself, together with maintaining oneself in Imagination, was revealed to Goethe through the art of the Greeks, and he sought it not only in Art but as the basis for a view of Nature. And if we follow on to further consequences this special element which Goethe thus developed, we attain in a fully conscious manner Imaginative Perception.

If we follow this method of Goethe back to its origins, as we follow Spinoza's method, we are led to the Greeks, and from them further East. From the Greeks we come back to that view of the world which existed in the development of the so-called Chaldees, who again created from out of the Persian world and out of the entire Asiatic world. And just as we look back through the soul mood of Spinoza to ancient Egypt, so we look through the Goethe-Greek view of Art to that view of evolution which obtained in ancient Chaldea. One can follow, even into the details, this opposition of Chaldea and Egypt in Goethe and Spinoza.

We can thus go back in feeling to earlier epochs of time if we do not entangle ourselves in what alone is regarded to-day as absolutely correct and exact. If we attempt to press forward to other kinds of ideas, to Imagination, to Inspiration, if we know the moods of soul pertaining to Imagination and Inspiration, then we can go back in cognition to earlier epochs. Whoever reads Spinoza today merely with the intellect which has been so strongly developed with us, and as if everything previous were fundamentally but childish ideas, he cannot feel how in Spinoza there lived as a mood what was productive intuitively and creatively as the highest blossom in ancient Egyptian civilized life. He cannot feel how the soul mood of the ancient Chaldeans lived on in that which ensouled Goethe as he uttered the words: 'There is Necessity. There is God,' or 'He to whom Nature reveals her manifest secret yearns for Art, Nature's worthiest interpreter.' Whoever bases himself merely on the abstract thought content of to-day, does not come back to the earlier historical epochs. Therefore there results for him that abyss to which I pointed at the beginning of this lecture. Only he can come into ancient epochs of humanity who immerses himself in this basic mood as it appears in Spinoza and Goethe. No Egyptian Myth, least of all the Osiris-Isis Myth, can be really experienced in its import if one does not base oneself in this mood. People may be ever so clever and give ever so many allegorical, symbolical interpretations. This is not the point. It is a question of feeling with one's entire being what was felt in ancient times. One may think this or that about ancient ideas, one may choose clever or foolish symbols, it is not a question of choice but of experiencing a basic mood. Through this we can come to what lived in an earlier epoch. One cannot find what existed in ancient Chaldea by the present means of investigating, but only by being able really to immerse oneself in the mood of Imagination which actually appeared to a certain extent with the Chaldeans as a view of the world. They lived in a 'becoming.'

One understands what contrasts existed between the Chaldeans and Egyptians, for instance, as contemporary races. Trade relation went from Chaldea to Egypt and from Egypt to Chaldea. Their culture was so fashioned that they could write letters to each other. Everything consti-tuting external life stood in regulated interchange.

Their inner soul constitution was however quite different. An Imaginative element lived with the Chaldeans, an Inspirational one with the Egyptians. There was, with the Chaldeans, an external perception, such as reappeared, intensified, in Goethe. With the Egyptians, from what proceeded out of inner being, the soul, there was that which later on appeared at a higher stage from out of the inner being of Spinoza. One can follow this into minute details. I will give an instance and one will see how such details are to be understood on the basis of these general moods.

The Chaldeans had fundamentally a highly developed astronomy. They developed it by means of cleverly devised instruments, but above all by a quite definite kind of perception which was an instinctive Imagination. They came thereby to divide the course of time into Day and Night so that each was regarded as 12 hours long. But how did they divide the days and nights? They made the long summer day into 12 hours and they also made the short summer night into 12 hours. In winter they similarly divided the short day into 12 hours and the long night also into 12 hours, so that the winter hours by day were short and the summer day hours were long. Thus with the Chaldeans the hours in the different seasons had quite different lengths of time. This means that the Chaldeans so lived in the sense of 'becoming' that they carried this 'becoming' into Time. When they lived in the outer world in summer they could not let the hours run as they let them run in winter. In summer the course of time, the 'becoming' was drawn out. This "becoming was inwardly moveable, not rigid as it is with us. Time was elastic with them.

How was it with the Egyptians? The Egyptians reckoned 365 days to the year. Through this they were obliged to add supplementary days at definite times, but they could not decide to depart in any way from their 365 days to the year. In reality the year is longer than 365 days, but this length remained immoveable with them up to the third pre-Christian century, and thereby the perceptible outer world got beyond their control. Through this the Festivals changed. For instance, a festival of early autumn became a festival of late autumn, and so on. Thus the Egyptians so lived into the course of time that they had a conception of time which was not applicable to outer perception. Here we see an important contrast. The Chaldeans lived so intensely in the externally perceptible that they made time elastic. The Egyptians made time so rigid, experiencing what lives subjectively from within, that they could not even correct it through intercalary days in order to make the feasts of the year harmonize with the seasons; and so they let the external festivals fall on the wrong months while the whole external world thus became unsteady. They did not find themselves in the outer world, they remained in their own inner being. That is the mood of Inspiration which we must have in order to come to real cognition. The Egyptians had it as instinctive Inspiration.

As a man knowing the higher worlds one should be as mobile on the one hand as the Chaldeans and on the other hand be able to enter deeply to inner being as the Egyptians could. A rigid system of time was the basis of their whole life, even of their social and historical life. This contrast between the mood of naïve Inspiration and naïve Imagination thus comes to expression in History.

Goethe, as a complete being, re-experienced the experience of Spinoza as a continuation of Orientalism and Egypt. Goethe experienced his longing for a complete adaptation to the external world from out of his inner feeling where everything is invisible, from whence a man looks out into the world and does not recognize things because he judges them according to what the inner being offers, so that the things are beyond his control. While Goethe felt the mood of Egypt, he sought to experience in himself the mood of Chaldea, as that of the other pole. If a man re-create out of his own nature historical moods, one can then see the threads extend from a newer over to an earlier epoch, and one hopes to reunite the different epochs of time through this observation.

This now is essential, that one does not merely designate from documents what happened in this or that epoch, but that one learns as a complete human being to immerse oneself in these epochs, in what was felt and inwardly experienced by men and by races in the different epochs, in what mood of soul they existed. Their external fate was the result of this inner experience, of this peculiar soul constitution.

This is the way that will lead us above such ideas as 'Does the egg come first or the hen?' and can lead us into the deeper regions of reality. It is the way which shows us how each time we observe the reality we must press forward beyond what is given by external objective cognition.

And if it is often emphasized that one must learn from history about our activities to-day and in the future, then attention must be directed to the manner in which we should learn. We should so learn that what we experienced with our soils in past epochs should become living. The abyss of which I have spoken is bridged through this consideration. We are able to look hack into the metamorphosis of the soul constitution of men during the different epochs of time, and ardour and thoughtfulness will flow into our present soul constitution, so that we find the necessary thoughtfulness to build those ideas which are needed for the healing of the social relationships of to-day. But the necessary ardour must be kindled to have the force to attain full consciousness and to express in ideas that Imagination and Inspiration which formerly were developed instinctively.

We can obtain maybe the best survey of what ought to enter into our souls and hearts as a result of our efforts in spiritual science if we turn our attention for a moment to the greater part of what I have dealt with in my book Occult Science, an Outline. Leaving aside the introductory chapters, which are necessary as a preparation for the subject, we can begin with those chapters that introduce us to the being of man, his relation to birth and death, and his life in the spiritual worlds. After this comes a description of the great cosmic relationships, of course only in rough outlines; we are led through the transformations of our earth before it became the earth, through the Saturn, Sun, and Moon evolutions leading up to our present Earth evolution. Then follows a sketch in the form of brief hints giving us a glimpse of the future Jupiter, Venus, and Vulcan evolutions. Finally, instead of a more detailed description of the Jupiter, Venus, and Vulcan evolutions we have an account of what must be undergone by the individual who wishes to set in motion within his being those inner soul experiences which must eventually lead him to initiation. These processes have been described in greater detail up to a certain stage in the book Knowledge of the Higher Worlds: How is it Achieved?.

It will become apparent that for us spiritual science falls into two parts. In one part we describe cosmic relationships; we describe how what we have before us today as the earth and its beings and as the rest of the cosmos has been coming into existence out of the very, very distant past, and we describe the prospect of how it will develop further. If you review the many observations that we have made, you will see that a large part of them are in a way under the influence of what we take into ourselves concerning the development and coming into being of the cosmos.

The other part of spiritual science is concerned for us with what the soul must do in order to enter the spiritual worlds or, in other words, to reach initiation. It is these inner experiences, conquests, battles, redemptions, and achievements of the soul with which we are always concerned in this second sphere of observation. Our observations always belong essentially to one or other of these two spheres.

Starting now with the first sphere of observations, we see that by describing the Saturn, Sun, and Moon evolutions up to the present Earth evolution, we are placing something in the world which is entirely contrary to both the religious and the scientific world concepts of today; indeed the modern world for the most part considers these descriptions to be absurd. It is quite natural that to our modern minds a description of a world order appropriate, for instance, to the conditions of the Saturn evolution must appear too fantastic; the description of a cosmic order of this kind must appear to our present way of looking at things as absolute nonsense, as something that cannot exist, as the outcome of fantastic speculation. And this is just as true of the other parts of our portrayal.

Now bear in mind a remark that I have made here several times: The human being does not only sleep at night, when his conscious thoughts and ideas are dulled, but a part of his being is also asleep during the day. At night it is more the life of concepts that is asleep; but during the day, in a part of our being, the life of the will is more asleep. The will sleeps in the depths of our bodily being, or at least a large part of the will sleeps thus. This sphere of our will is much more comprehensive than the part which we develop consciously; the latter is only a small part. We may say with complete assurance that in his ordinary daily consciousness, either at work or enjoying leisure, the human being is really for the most part a sleepwalker. A vast number of things take place within him unconsciously; and even a great part of what seems to be done consciously is, in reality, done half or more than half unconsciously.

If we observe the human being exactly in what he does half or more than half unconsciously, then we may see with our spiritual eyes that during sleep he is not nearly so unbelieving as when awake. When awake his modern view of the world prompts him to say: The description of the Saturn evolution in a book like Occult Science is pure and absolute nonsense! Of course he must say this. But as a complete human being he does not speak like this; for he carries within himself something through which he—if I may say so—knows unconsciously that there was once upon a time a Saturn existence. He does something which proves that he in a certain way unconsciously remembers this Saturn existence: he becomes an architect. Architecture would never have come into being if man did not now carry within himself the laws which were imprinted on his physical body during the ancient Saturn period. Yesterday we discussed how these laws in the physical body can be projected into the space outside, where they become the laws of architecture. Man mysteriously projects into the laws of architecture all that he took into his being during the ancient Saturn period. Obviously he has to use such means as are at his disposal today; accordingly the present aspect of architecture is quite different from what we know of ‘Saturn architecture’. But the essential and living elements in our architectural activities stem from what was implanted in us during the ancient Saturn evolution.

Let us enter still deeper into the matter which we thus place before our souls. What does the human being do when he becomes totally absorbed in the creativity of architecture, either as the architect or as the observer or admirer? He lives within the Saturn laws of his physical body; if he immerses himself entirely into the laws of architecture, he forgets all about the life of his etheric body, his astral body and his ego: he becomes once more a Saturn man. All the impressions produced by architecture, its austerity, its chaste proportions, its silence which is yet so eloquent, result from the fact that, abandoning the higher members of his being, he immerses himself in what was given to him by the spirits of the higher hierarchies, the Thrones and Archai, who were active at the beginning of the Saturn period. It was mainly these two groups of higher spirits who were active then, assisted by the other beings belonging to the higher hierarchies.

So when he creates or enjoys architecture (where it is a case of real art of course), the human being really lifts himself not only out of the present Earth existence but also out of the more distant past and places himself once more into the period of Saturn existence.

Let us now pass on to sculpture. Yesterday we saw that the laws of sculpture are the laws of the etheric body which have been pressed down one step into the physical body. Just as that which lives in the physical body, when compelled into the space outside, becomes architecture, so sculpture appears when what lives in the etheric body is made to descend into the physical body. In enjoying sculpture we abandon the astral body, the ego, and all the higher members of our being, living as though we had only the physical body, and in the physical body an expression of the etheric body; in such a condition we are once more participants of the ancient Sun condition. All that the ancient Sun evolution planted in us reappears when we enjoy or create works of sculpture. On the one hand these works appear so congenial to us because they give us back our own very distant past which is still creative within us, our Sun period; and on the other hand they are so smooth and cold in their marble because what rays out to us from them is like light coming to us from the far distances of the cosmos.

Now let us pass on to painting. We know that painting comes about when the inner impulses of the astral body are pressed down into the etheric body; in painting we abandon the ego and live as though we were only in the astral, but were pressing it down into the etheric body. We experience ourselves in all that the ancient Moon evolution has implanted in us, this being our inner astral nature as human being. Painting is, as it were, the outward projection of this inner astral nature of ours. Just as we experience in our astral nature sorrow or joy, things that affect or impress us, whatever fate brings us, so do we experience what the painter conjures upon the canvas for us, which is a reflection of our own inner astral being.

If you try to enter a little into what is described in Occult Science as the Saturn, Sun, and Moon evolutions, you will discover that an architectural mood underlies the description of the Saturn evolution, a sculptural mood underlies the description of the Sun evolution, and a pictorial mood underlies the description of the Moon evolution; an attempt was made to express these moods by choosing suitable words. The presentation of occult events definitely requires more than the current literary equipment of today. It would be an entire misconception of the style of an occult description to believe that it could be achieved by the dreadful literary devices of our time.

We now come to the Earth evolution. Here we are in the immediate present, in the reality appointed for us; what we experience here we do not immediately feel the need to place before ourselves in the form of art. But the need the human being feels of projecting his inner life outward in the form of art is not exhausted by, as it were, recreating his cosmic past in architecture, sculpture, and painting out of the memory implanted in him.

Our need for art progresses further and we can find the spiritual foundation for this if we turn again to the book Occult Science. After the descriptions of the Saturn, Sun, Moon, and Earth evolutions and after the brief outline of the future Jupiter, Venus and Vulcan evolutions, we come to the description of the processes of initiation, which are essentially at first inner human processes. These initiation processes are, in the form in which we encounter them today, the beginning of important changes for the life of human beings on earth and for the whole of future humanity.

Is it not so that our deeper experience of the life of humanity on earth is expressed in the words: Alas, in so far as man is consciously aware during life on earth he appears to be but an orphan in the cosmos, a child abandoned by the cosmos, or even a traveller who has lost his way in the cosmos!

For his everyday waking consciousness man does not know the origin of what lives in him as a result of the Saturn, Sun, and Moon evolutions; nor does he know what will become of him in the Jupiter, Venus, and Vulcan evolutions. Knowing neither his origin nor his future he wanders about at the edge of the abyss that bounds our earthly valley. Sometimes his consciousness may give him a feeling of assurance or he may feel secure as to his future; nevertheless, neither the past nor the future can be determined objectively and competently by man on earth. But something capable of giving him clear guidance in his life will appear before his soul. This will come about when man makes himself acquainted with the guidelines given him in the laws of initiation. Initiation, in ancient times, took the form of a kind of inheritance left to men by the gods, which manifested itself as atavistic clairvoyance; but in the course of our progress towards the future it must take hold of man more and more firmly and actually shape his inner soul life.

The path to initiation has two sides. The one side leads man to discover the secrets, the riddles of life so that he can enter into the spiritual experience of existence. The other side may be called the more subjective side of initiation that takes place more within the soul itself. It is, at the same time, the side from which men shrink the most, because it presents in fact something which does not fit in with the comfortable indolence of experience to which the soul so easily yields or wants to yield. An extremely wide and detailed range of inner experiences awaits the one who is to be gradually led by his inner experience to initiation. Conquest and liberation, hindrance and redemption alternate in manifold ways with inner experience on the way to initiation. One goes through everything the soul experiences when it suddenly feels it has become an entire stranger to itself; as though it had been cast into an abyss where it cannot help feeling that it is eternally lost and can never recover anything which it may have acquired during any lifetime. It may feel an unlimited dismay and grief at the loss of the existence already won. Then the soul may feel itself forced into complete fragmentation, as though it must disintegrate into an endless multiplicity and dissolve into all the beings out of which the cosmos is composed. Further the soul may feel itself wandering through the beings of the cosmos, becoming akin to one of them, then leaving it again and becoming akin to another, in the way I have described it in my book The Threshold of the Spiritual World, in the part dealing with experiences that are always attended by painful privations, painful loneliness as they are passed through one by one. Then comes the experience of the most radical transformation of all, when the soul must decide to undergo what can be expressed with the words: Now you must lose yourself for a while, you must thrust yourself away from yourself; but you must have faith that while you are losing yourself, while you are thrusting yourself away from yourself, beings reposing in the wide expanses of the divine hierarchies will protect you, will cause you to find yourself again after you have lost yourself. This is the passage through births and deaths. This is to be undergone among the inner experiences which lead to initiation.

At last comes the awful passage through all the forces which are not necessary for life on earth, but which are necessary for the life of the extra-terrestrial cosmos and which become the forces of evil when they are brought without justification into the life of the earth by Lucifer or Ahriman. It is the dreadful passage through the forces of evil, together with all the disruptive, devouring, engulfing forces they represent throughout the cosmos. And finally man passes through a stage when he ought to feel himself to be only an instrument, a tool through which the spiritual beings speak; he becomes symbolically what his larynx is as a single organ, he becomes the larynx of the divine spiritual beings, he feels himself to be resting in the all-powerful divine world. And then at last a condition will be reached in the future in which this feeling emerges into sharing the experience of the divine will, working in the cosmos itself.

Only single stages have been described here. But the grades of experience through which the soul passes are infinite. In Knowledge of the Higher Worlds: How is it Achieved? and, more descriptively, in The Threshold of the Spiritual World, you will find set forth as far as is necessary for the present time, how the soul is able to adjust itself to all these states and how, at each stage, it advances one step further into the spiritual world. All that the soul passes through on the path to initiation is consciously undergone and consciously experienced.

This is why this path of knowledge is so beset with pain and yet so full of liberation. But long, long before the human being enters consciously into all that I have described to you as the stages of the path to initiation, he is able to express these experiences in his own way in pictures, and this is done through music! In the last analysis genuine music is essentially a process of life taking its course in tones, which is an external picture of what the soul experiences consciously in initiation.

If he remains in the everyday sphere, the human being cannot at once accomplish what we described yesterday as the submerging of the ego in the astral body. To submerge the ego in the astral body in the right way is to enter into the divine world, and this is the passage through initiation. A picture of this is given to us in the processes we perceive in musical compositions. When he surrenders himself to musical creativity, either as the composer or the listener, the human being abandons his ego, he pushes it back; but at the same time he surrenders it to those divine spiritual powers who are to work upon his astral body when he has ascended to existence on Jupiter.

Please observe how we are entering upon a consideration of the creative art of music which links us with the future of mankind. It is almost, one feels, lacking in modesty to say that musical creativity is called upon to perfect itself more and more in the world, to become continually more profound, and that the musical creativity that has entered into our world so far is still more or less at the experimental stage, even though so much greatness and so much genius has already been involved. So far we have made attempts at what will be infinitely more meaningful in the musical creativity of the future. And this musical art of the future will be most significantly stimulated when human beings begin to engage in learning to know the inner nature of the path of initiation.

When one day what can be described concerning the path of initiation will no longer be experienced by human beings as it is today, but will be experienced in such a way that the description of what the soul must feel will cause human beings to go through bliss and bitter disappointment; when the knowledge that can be gained by reading about the path of initiation has become a complete inner experience: only then will it be possible for human souls to be so deeply moved through their participation in the destinies of all those beings who take part in the events of the cosmos outside the human realm, that they will feel within themselves the shocks, privations and liberation that will impel the soul to express in tonal relationships what is experienced through the description of the path of initiation.

In time to come there will be individuals who will feel what is described as the path of initiation; they will feel that things which are put before us in such an apparently abstract way can be intensely experienced, much more intensely than is the case with our outward physical experience. Then a moment will come when those who are able to experience the truth of what is described as the path of initiation will say to themselves: Now I feel that what I am experiencing does not connect me with the realm of nature that surrounds me on the earth but with all that lives and weaves in the cosmos; not only can I experience all this, but I am able to sing it, to set it to music!

In what can thus be described we have an indication of what spiritual science is to become for human beings. Spiritual science must be a living stimulus for the human soul; it should be more than mere theory, mere understanding, mere knowledge. Spiritual science must live in the soul, taking hold of all its powers, transforming the human being into another being. Or vice versa, the human being must transform himself into another being when he becomes devoted to spiritual science.

In ancient times, even in the case of the Greeks who were Sun men, an atavistic clairsentience led men to abandon their astral and their ego beings completely and only to express the laws of the physical human form created during the Saturn and Sun evolutions. Thus Greek statues were made, those works of sculpture that really stand before our physical eyes as the mankind of the Sun evolution must stand before our spiritual eyes, when we understand that the human being of that period consisted only of the physical human body which contained within it the living etheric forces but not as yet the astral.

Indeed, a work of Greek art such as the Venus of Milo stands before us as the personification of absolute chastity, since unchastity is only possible in the astral body, in all that permeates the astral body as passion and desire. Unchastity is not yet possible in the etheric body. It was a heritage from the gods bestowed upon men which caused them to create such works of art. The human being has lost this ability to feel himself within the etheric and physical bodies alone, without the ego or the astral body.

When he awakes and submerges his ego and his astral body into his etheric and physical bodies, he feels and experiences only what is present in his ego. Even the processes in the astral body are in the subconscious realm, and he has no inner knowledge at all of what takes place in the etheric and physical bodies. The ancient Greeks were still dimly aware of all this. But today, when we seek to bring spiritual knowledge to life once more within ourselves and cause it to embrace not only our abstract and theoretical thoughts but also the whole of our soul life, we gradually penetrate the different members of our being and learn to know what permeates our astral and etheric bodies in rhythmical and harmonious cycles. Then we become able to follow with the soul the etheric forces which pulsate through the body and through space, calling forth forms out of the etheric.

An attempt of this kind was made in the creation of the columns and architraves in our Goetheanum building; it was a diving down into the spheres made accessible to us by spiritual science which have been forgotten by mankind. In this we must indeed take deeply seriously what spiritual science can mean to us. You can glean from all that has so far been said about spiritual science that when we enter consciously into the spiritual world (and one must enter the spiritual world consciously), in other words when with understanding we give form to what lives in the etheric world and in the human etheric body and wish to enjoy what we have thus formed, then we must inevitably make the acquaintance of those beings which are called the luciferic and ahrimanic spirits.

Now consider how much of what we create today has an ahrimanic character. You will remember¹ what I have said with regard to our modern technical environment; and of course we cannot do otherwise than use modern technical methods in our work. If we wished to do without them we would produce the equivalent of hothouse plants. So it afforded me a certain satisfaction that we were able to use concrete, one of the most modern building materials, for part of our building here. For progress consists not in shutting oneself off, as in a hothouse, from the life around one, but in using what is offered by it. By grasping the spiritual nature of the world through spiritual science, we try to use modern materials in such way that what we know through spiritual science finds a living expression in them.

Of course this is only possible up to a certain point, and you will understand why this is so when you perceive all the implications of what has been said about the technical environment. For it is not possible to separate technical methods from ahrimanic forces, for instance, if we wish to create something in architecture or sculpture for ourselves. Thus it was a difficult task to take what of necessity had an ahrimanic nature in our building and, as it were, banish it from the building as something rendered harmless. It really was a difficult task, for we know that the ahrimanic element is inseparable from modern technology. For a while it seemed that Ahriman would easily gain the upper hand. Then we should have been compelled to incorporate into our main building all the technical equipment necessary for running it. As a result, Ahriman would have been permanently installed within the building. We had to think of a way of excluding the ahrimanic forces from the building, and the only possibility was to take the boiler house out and make it a separate unit. This has been done, as you can see for yourselves, and with great success.

It has been possible to create, in the most modern building material, forms that truly express the following: Here, near the building, but outside it, stands the part that must not be included in it, though it must be present outside; and the material out of which it has been formed represents an architectural structure that is truly in keeping with spiritual-scientific knowledge.

It was of immense importance that this should be achieved, particularly as the most modern building materials were employed. For if you look more deeply into what I have written about spiritual science, taking in this case the last chapter of The Portal of Initiation, you will find expressed there the fact that Lucifer and Ahriman are at their most harmful when they are not seen, when they remain invisible. Let us suppose that somebody is tormented by ahrimanic forces; what would be the best remedy? The best remedy would be for him to have some kind of picture made of Ahriman which he could place in his room. The best remedy against an astral being which torments one, is to place it before oneself in a physical form. It is incorrect to suppose that if we have Ahriman before us we will be persecuted by him; the contrary is true. Things must be made visible. But we must not let the matter get on our nerves; we must not develop a condition in which, if we happen to pass by the picture of Ahriman and look at it unconsciously, we then carry the image within ourselves. For this image will then be invisible inside us, thus making us nervous or excited.

You will also see, if you study our ahrimanic chimney along with the whole boiler house, how it is indeed possible to make an architectural structure of what belongs, one might say, to the most blatant elements of ahrimanic civilisation in our time. Certain defects of this civilisation will not vanish until mankind resolves to give architectural form to the things that concern the ahrimanic elements of our civilisation. Apart from all else, apart from our having a building for our own purposes, it is simply important that the first step should be taken in relating our present culture to art and in relating spiritual science to our present culture. Our boiler house is a first small step in this direction, and will lead, it is hoped, to the solution of other problems later. One enormous problem, for instance, would be to find a suitable form for the modern railway station; for the horrors and abominations which perform that function today are a contradiction of all decent human requirements. In its entire form our boiler house is not only suited to its specific purpose but also corresponds to the whole relationship of Ahriman to our building; in the same way the form of a railway station must correspond to what happens through it, with it, and in it within the framework of our modern civilisation.

Such things as these should indicate the way in which spiritual science can provide inspiration for artistic creativity and for many other fields. And we may rest assured, if we enter into the true sense and spirit of what is to develop for us out of spiritual science, that one day, when human beings immerse themselves in the nature of the Saturn condition, then the deeper laws of architecture will reveal themselves; and if people immerse themselves in the nature of the Sun condition, the the deeper laws of sculpture will reveal themselves; and if they immerse themselves in the nature of the Moon condition, then the deeper relationships between form and colour and the nature of chiaroscuro will become apparent, creating inspiration for the art of painting.

And from the description of the path of initiation will spring inspirations and intuitions for the creation of music and yet further for the creation of poetry. Then the time will come when poetic creativity in the true sense of the word will reappear in the world. For poetic creativity has to a certain extent died away. The ‘divine dreams’ incorporated in the work of the true poets were the last vestiges of the ancient heritage from the gods. But a time must come when, out of an understanding of the mysteries of initiation, poets will speak in dramatic or epic or lyric poetry about those intimate processes which take place in the soul when the human being is not alone with himself, but lives together with the gods of the higher hierarchies. In the not too distant future people will be saying: Stop bothering me with your perpetual jingles about men's experiences in the physical world; your daily routine of love and hate and enjoyment is your own affair. It is about what they experience together with the gods when they have found their way outside earthly experience, that men will sing in their music and in their dramas, epics, and lyrical poems. For we know that all men's experiences with the extra-terrestrial world must be brought into these arts through true creativity that is not involved in everyday life.

We have now seen what impulses of transformation lie in the knowledge brought to us by spiritual science, even in the field of artistic appreciation. And we have now seen how, if we enter into spiritual-scientific knowledge, we can dimly perceive the forces which must reign over the spiritual culture of future humanity. Indeed, we may believe that without achieving a profound inner transformation nobody can really make contact with spiritual science; and we may believe that spiritual science is something which can grasp man in a deeply inward way, leading beyond the narrow connections of physical life alone. If we bear in mind this ideal of spiritual science, if we bear in mind that spiritual science can lead out into a sphere that is different from ordinary experience, then it is always an event of immense significance to see somebody within the spiritual-scientific movement, really igniting within himself the spark that leads him out of and beyond the narrow limits of ordinary personal experience. In a way, the only joyful experience which is so far made possible for us through the spiritual-scientific movement is, that as a result of this movement, individuals can appear among us who really find their way out of their personal sphere into those spheres where the personal element ceases to exist.

In our everyday life we must, of course, cultivate the personal element; but in so far as we are together as students of spiritual science, all personal willing and feeling is changed into something impersonal if we take hold of spiritual science in the right way. And every victory over personal feelings and over the weight of personal feelings and over the weight of personal matters in life is of immense significance and value. But on the other hand it is one of the bitterest disappointments if something that is striven for in spiritual science with a will that is purely spiritual, becomes entangled again in the merely personal will and purpose of human beings, and if personal matters begin to play a role within a society whose object it is to unite us in striving for spiritual-scientific knowledge.

I shall not elaborate on these concluding remarks or go into more detail because I believe that there are a good many among you who will perhaps understand much of what is meant by them, who will understand that they were intended as an indication of a number of things that are satisfactory and a number that are disappointing. Today, having tried for a while to walk together along a path of spiritual science, it is good to think about these things for a moment; for there are various reasons why we should reflect and ask ourselves to what extent our own soul is participating in the sincere and honest effort to achieve the spiritual purposes which are nourished by the current of spiritual science. What a superb perspective unfolds before us when we say: Life, science, religion, and also art can receive impulses of transformation from spiritual science when it is truly understood. In the case of the pictorial and plastic arts the impulses come from what we learn in spiritual spheres about the past; and in the case of the arts involving music and speech the impulses come from that which we are striving for inwardly, in order to be able to approach the future. This perspective is so immense and so powerful that we cannot bring enough realisation to bear on it, in order to make it more intensely clear to ourselves. And the more we succeed in making clear to ourselves the inner mood resulting from this vision, the better we shall be as true members of that great organism known to us as spiritual science, an organism which is small today, but which has within it great possibilities. With this today I not only want to appeal to your reason and your understanding, but I also want to sow it as a seed in your souls and in your hearts.

• 1. see lecture ‘Technology and Art’, p. 5 et seq. of this volume.

The musical element

When speaking of the arts, Rudolf Steiner (1861–1925) emphasizes that the musical element increasingly belongs to the future of humanity.¹ In the following words he points to the mission of music:

Fundamentally speaking, music is the human being, and indeed it is from music that we rightly learn how to free ourselves from matter. For if music were to become materialistic, it would actually be false: it is not ‘there’! Every other form of matter is present in the world and is insistent. But musical sounds are not to be found in the material world in their original form. We have to devise a means of producing them; they must first be made. The soul element that lives in the human being lies between the notes. But today, because the world has become so unmusical, people are scarcely aware of it.²

This passage also witnesses to Steiner's own particular mission at the beginning of the twentieth century: to sow seeds in the cultural life which could enable humanity to find its way from estrangement to cooperation with the world of spirit. This concept is of immense practical importance in a century which has allowed the forces of technology and finance to encroach into the realm rightly belonging to the free human spirit. About the time of these lectures, Steiner was responding to requests from many professional quarters for advice which would provide creative stimuli. Lecture courses were given to experts seeking renewal in their particular fields: science, medicine, agriculture, religion, the arts, education and therapeutic education. ‘The development of anthroposophical activity into the realm of art resulted out of the nature of anthroposophy.’ The art of eurythmy, however, occupies a unique position as the newly-born daughter of anthroposophy itself.³

For Steiner, it is not only music; all the arts are to become more musical. Steiner is concerned with living, creative activity. He communicated this vision most succinctly in a far-reaching lecture in Torquay. (See Note 1) Like J. M. Hauer (1883–1959), whose theoretical writings were known to him, Steiner uses the Greek Melos (‘tune’) for pure pitch (Melodie—‘melody’, of course, includes rhythm and beat. See also Steiner's own lecture notes, p. 10). Both Hauer and Steiner use Melos to indicate the actual creative principle in music. ‘Melos is the musical element,’ Steiner claims (Lecture 4). In this translation I have retained Melos where it is employed.

In speech, Melos only ‘peeps through’. But it ‘poured into’ oriental architecture, which ‘really did transpose music into movement’. ‘Oriental architecture has within it a great deal of eurythmy,’ we read in Lecture 5. The word ‘rhythm’ comes from the Greek rhuthmos (measured motion, time rhythm), from rhe-ein (to flow). The word ‘eurhythmy’ is an architectural term: ‘beautiful proportion, hence beautiful, harmonious movement’ (Oxford English Dictionary). Laurens van der Post mentions the ‘eurhythmic grace’ of certain beautiful animal movements in his African writings. ‘Eurythmy’ and Melos, accordingly, have existed and do still exist both in nature and in human culture. Both worlds unite in the art of eurythmy, which cultivates Melos, and was brought to birth through Rudolf Steiner. (Otto Fränkl-Lundborg claims the spelling of ‘eurythmy’ without the ‘h’ is philologically correct; rho as suffix loses its aspirate. See Das Goetheanum, 49. Jg., Nr. 30, 26.7.70, p. 246).

Steiner, like Hauer, uses the expression das Musikalische (‘the musical’) more often than die Musik (‘music’), and in this way emphasizes the inner activity before the technicalities of the craft come into consideration. This is a supremely important detail. In English we have to extend this to phrases like ‘the musical element’, or ‘the realm of music’, which may be clumsy, but they are accurate. What Steiner has in mind and continuously refers to is the musical essence. This is not only the concern of musicians but it is the underlying creative, transforming force of life itself, present in all vital human expression. Moreover, it bears a direct relationship to the path of mankind's inner development. This development can be prepared and assisted by the inner activity of individuals on the path of initiation, which is described by Steiner as a process of development through God's grace, involving Imagination, Inspiration and Intuition (spiritual vision, inner hearing and a higher life).⁴

Long, long before the human being enters consciously into the stages of initiation, he is able to express these individual experiences in images, and this is done through music! In the last analysis genuine music is essentially a developing drama of life taking its course in musical sounds, which are an external picture of what the soul consciously experiences in the life of initiation.⁵

We may sense that Steiner channelled his own musicality into his work as a teacher of humanity, and this he confirmed more than once:

It gave me particular pleasure to be told one day by one of our artistically-gifted friends that some of the lecture cycles I have given could be transcribed into symphonies purely on the basis of their inner structure. Some of the courses are indeed based in their structure on something very like this. Take for instance the lecture course given in Vienna on life between death and a new birth: you will see that you could make a symphony of it.⁶

The art of eurythmy has been given to us as a gift from the future. Its evolution depends upon each individual eurythmist, musician and speaker developing an inner listening with his or her artistic feeling. This must be developed, not in an ecstatic way, but as a spiritual path the individual undertakes while within the body. This inner activity, Steiner insists (in answer to Hauer), can be revealed in art by raising sensory experience.⁷ The present lecture course may prove to be the best companion on such a path, which is akin to the practising of a musician. This is a demanding exercise, but however small the progress, it forms the substance of true art, and can be offered as nourishment to a world in need.⁸

One of the questions today concerns recorded sound (see Appendix 6). After following the arguments concerning recordings, it can be refreshing to return to the present course of lectures. Though modestly described as ‘only a beginning’, Steiner begins where many of the great musicians of his time, and the ensuing decades, leave off.⁹

Music's turning point

Steiner characterizes music as the art which ‘contains the laws of our ego’.¹⁰ If we could consciously dive down into our astral body, the musician in us, we could perceive the cosmic music that has formed us: ‘... with the help of the astral body, the cosmos is playing our own being ... The ancients felt that earthly music could only be a mirroring of the heavenly music which began with the creation of mankind.’ Modern humanity has been led into the muddy, materialistic swamp of darkness and desire, which obscures this music. But there is a path of purification leading to perception of the music of the spheres once again. When we hear a symphony we dive with soul and spirit into the will, which is usually asleep in daytime consciousness. Art—‘even the nature of major and minor melodies’ - can bring life to the connection between man and cosmos (in other words, anthroposophy); to what might appear as dead form. Steiner warns ‘that these things are not a skeleton of ideas!’ hinting that his Theosophy was written musically, not schematically.

The present lectures on eurythmy represent Steiner's greatest contribution to musical studies. When he gave them in 1924, he advised the eurythmists to study Hauer's theoretical writings. Hauer was a musician who discovered atonal melody, or twelve-note music, at the same time (or even just before) as Schönberg did by a different route. Both composers endeavoured to get beyond the materialistic swamp through spiritual striving.¹¹ By 1924 Hauer had published his own attempt at a Goethean theory of music,¹² and his Deutung des Melos (Interpretation of Melos, questions to the artists and thinkers of our time) includes an appreciation of Goethe's Theory of Colour.¹³ In these eurythmy lectures, Steiner appears to agree with Hauer's diagnosis of the modern situation as ‘noise’; Wagner's music, for example, is ‘unmusical music’, though it has its justification. Steiner seems to agree with Hauer's spiritual principle of Melos, ‘the actual musical element’ (to Hauer ‘movement itself’, or the ‘TAO’, the interpretation of which is ‘the only true spiritual science’). He reproduces Hauer's correspondence of vowels and intervals, writing in his notebook Hauer's list of examples (Notebook, p. 10), and he retells the story of the Arab listening to a contrapuntal piece, who asks for it to be played ‘one tune at a time’. But Steiner certainly does not agree with Hauer's answer to the challenge of materialism. ‘Those who deride materialism are bad artists, bad scientists,’ Steiner declares.¹⁴ Instead of criticism, he offers help.

In his profound study on Bach, Erich Schwebsch suggests that eurythmy arrived just at the right time in the evolution of mankind.¹⁵ His justification of music eurythmy is unlikely to be supplanted. With the founding of music eurythmy, a new beginning opens up for the art of music too. This thought was also expressed by the musician and eurythmist Ralph Kux.¹⁶ It remains for me to draw attention to the counter-phenomenon accompanying this new beginning.

The counter-tendency, so strongly marked in Hauer's thought and life, artificially separates itself from the human roots of music. Steiner's answer to Hauer's dissatisfaction with western culture was to give a further impetus to music eurythmy (already born but still in its infancy) by tracing the origin of music back to the human being. Through a conscious ‘turning inside out’ within the organism, at the point of departure in the collar-bone, the cosmic music that formed us (flowing in between the shoulder-blades) is released and made available for artistic ends.¹⁷ Music today, he implies, is not a purely spiritual, meditative affair, leading (as later in Hauer's career) a reclusive life. The music of the spheres sought along the old paths ‘out there’ in the cosmos leads to an abstract caricature today. The living connection is to be found on earth, in the human being.¹⁸ Steiner was in all things concerned with living, creative activity. The arts are the means whereby inner activity and experience become outer expression: ‘to present the soul and spirit in fullest concentration ... is basically the highest ideal of all art.’¹⁹ The arts remind us of the meaning in our earthly destiny. Steiner's meditative verse, written for Marie Steiner at Christmas 1922, begins: ‘The stars once spake to man’—but what leads to the future is ‘what man speaks to the stars’.²⁰

Albert Steffen expresses it clearly: there is a splitting of the way ‘concerning the life or death of music as such ... The whole of humanity stands before this alternative. There is no way back. Every individual has to go through it or come to grief.’²¹ In one of his most inspired articles, H. Pfrogner (a musicologist and authority on twentieth-century developments) characterizes the one path of experience as the way of ‘universal concord’, and the other as ‘ego concord’.²² The former path leads to universal spirituality, to a dissolving of the self. The latter path leads to a maturing of the self. Pfrogner accociates the former spirituality with the impulse emanating from the conspiracy of Gondishapur (seventh century AD - further details can be found in Ruland).²³ which echoes on in Islamic culture; the maturing spirituality he associates with the Christian west. All inclination to ‘dissolve the ego’, whose new richness of content was brought by Christ, spiritually subscribes to Arabism, whereas all steps toward strengthened responsibility follow the latter path. But this latter path leads to an extension of the diatonic system, ‘that resounding image of the human being pure and simple’ (Pfrogner).

The path to overcome materialism, further elucidated by Pfrogner,²⁴ will not be reached by avoiding the swamp of man's egotism and hastily ‘reaching for the stars’ (the arrangement of twelve) to the exclusion of the diatonic system (based on the number seven). Lurking in such a counter-reaction to romanticism (which, like Viennese classicism, arose in the age of materialism as a protest) is an implied denial of the Christ-event. ‘Christ Jesus inaugurated an evolution in human nature, based on the retention of the ego's full consciousness. He inaugurated the initiation of the ego,’ Steiner explains.²⁵ ‘With Christ,’ F. Rittelmeyer reminds us in his last book, ‘the whole orientation of humanity is changed. And from now on we no longer look back with longing to the past, to a "golden age" of the primal beginning, but look forward toward fulfilment, creating the future ...’²⁶ There is a path through the swamp which has been trodden by composers such as Bartok, Hindemith, Messiaen, Martinu, Sibelius, Vaughan Williams, Shostakovich, Britten, Tippett, Hartmann, Henze, Schnittke, Gubaidulina, Pärt and many others (following in their own ways the example of the modern ‘Prometheus’, Beethoven).²⁷

Musical art of the future

On more than one occasion, Steiner, speaking of the future of music, pointed to ‘finding a melody in the single note’.²⁸ In the eurythmy lectures he points out that this does not mean listening to the acoustic ‘chord of overtones’ in a single note—on which Hauer and Hindemith base their theoretical work. It is a supersensible experience. One of the climaxes of the investigations of Pfrogner and H. Ruland (one of the former's successors), is the working out of Steiner's hints of a development of our tonal system.²⁹

Here mention should be made of two other pioneers in musical studies whose work is acknowledged by Ruland in his Expanding Tonal Awareness. Ernst Bindel developed the relationship between mathematics and music.³⁰ (Without some mathematics there can be no responsible step towards a musical future.) The other pioneer is H. E. Lauer,³¹ whose account of the evolution of tonal systems has subsequently been considerably developed by Ruland.

We conclude with a suggestion regarding ‘artistic longing’, made by Steiner some months before the lectures translated here:

‘If someone feels that here on earth he does not fulfil what lies in his archetype, with its abode in the heavens, there arises in him an artistic longing for some outer image of that archetype. Whereupon he can gain the power to become an instrument for expressing the true relation of man to the world by becoming a eurythmist. The eurythmist says: All the movements which I ordinarily carry out here on earth do less than justice to the mobile archetype of man. To present the ideal human archetype I must begin by finding a way to unite with its movements.’ These movements, through which the human being endeavours to imitate in space the movements of his heavenly archetype, constitute eurythmy.³²

Steiner wrote in his Notebook (see p. 131 below) for the present eurythmy course:

In the musical element the spatial human being is transformed into the non-spatial human being—the spiritual human being is the inner origin of the musical element.

Artistic people often think more naturally in evocative images, rather than with philosophical or technical concepts about ‘the spiritual human being’ or ‘the heavenly archetype’. And ultimately the inner life cannot express itself other than in images. Artistic readers looking for direction to surmount materialism may be able to grasp the necessity for decisive action more directly in the form of a picture. It may be appropriate to recall a passage from one of Selma Lagerlöf's novels to show the precision of Steiner's statement. An image of the Christ-child is kept in a basilica run by Franciscan monks. An Englishwoman plans to steal this image and replace it with a cheap imitation.

When the copy was ready she took a needle and scratched into the crown: ‘My kingdom is only of this world.’ It was as if she was afraid that she herself would not be able to distinguish one image from the other. And it was as if she wished to appease her own conscience. ‘I have not wished to make a false Christ-image. I have written in his crown: “My kingdom is only of this world”.’³³

Stourbridge, Michaelmas 1993
Alan Stott

• 1. R. Steiner, True and False Paths in Spiritual Investigation, GA243, (RSP 1975). An accurate translation of the section on music (last part of the final lecture of 24.8.22) appears in Lea van der Pals, op. cit., p. 71ff. Compare: ‘The basic mood of the new world-conception [since the Mystery of Golgotha] is musical, whereas the basic mood of the old world was sculptural. The basic mood of the new age is really musical, and the world will become ever more musical. In order to continue rightly on the path of human evolution, we must know the importance of striving towards a musical element and not repeating the old sculptural one’ (R. Steiner, Der Baum des Lebens and der Baum der Erkenntnis des Guten and Bosen [‘The tree of life and the tree of knowledge of good and evil’], lecture Dornach 31.7.15, GA162 [translation A. S.]; see also Appendix 4, ‘R. Steiner, Torquay, 22.8.24’, in Vol. 2).
• 2. R. Steiner, Eurythmy as Visible Singing, GA278, Lecture 3.
• 3. The name ‘anthroposophy’ (‘wisdom of the human being’) is not used in any of Steiner's basic books. It appeared before the world for the first time one year after the founding of the Anthroposophical Society (1913), in the final chapter of R. Steiner, Riddles of Philosophy [original edition 1914, English translation AP 1973], ‘A brief outline of an approach to anthroposophy’. In this chapter, reference is made to the author's Truth and Science (1882), The Philosphy of Freedom (1894), and the lecture ‘The psychological foundations and epistemological position of spiritual science’, delivered before the Philosophical Congress, Bologna, 18.4.11.
  
  ‘Eurythmy has grown out of the soil of the anthroposophical movement, [originating] like a gift of destiny’ (R. Steiner, ‘Eurythmy, what it is and how it originated’, lecture Penmaenmawr 26.8.23 in Eurythmy as Visible Song [London and New York 1932], p. 1). ‘The artistic element will be an elixir of life of the anthroposophical movement’ (R. Steiner, introduction to a eurythmy performance on the occasion of the founding of the General Anthroposophical Society, Dornach 5.1.24, in GA277, p. 423). See also R. Steiner, Das Goetheanum in seinen zehn Jahren’ (‘The Goetheanum, ten years in retrospect’), essay of 14.1.24 in GA36, and Tb635 p. 131. For a detailed account, see R. Steiner, Die Entstehung and Entwicklung der Eurythmie (‘The origin and development of eurythmy’, translation in progress) GA277a (Dornach 1965), and R. Steiner, Eurythmie—die Offenbarung der Sprechende Seele (‘Eurythmy—revelation of the speaking soul’) GA277 (Dornach 1972), a collection of introductions to performances, and so on; a paperback mainly consisting of selections is published: Eurythmie, Tb642 (Dornach 1986). Some introductions are translated in R. Steiner, Eurythmy, an Introduction (AP 1984); the lecture 14.2.20 is translated in The Inner Nature of Music, op. cit.
• 4. Rational thinking is not jettisoned in favour of ‘mysticism’ or something else. The spiritual activity within thinking itself can be strengthened for investigating and creating within the realm of the spirit. The spiritual activity of pure thinking, the higher union of science and religion demonstrated by Steiner, was prophesied, for example, by Emerson: ‘No man ever prayed heartily without learning something. But when a faithful thinker, resolute to detach every object from personal relations and see it in the light of thought, shall, at the same time, kindle science with the fire of the holiest affections, then will God go forth anew into the creation’ (R. W. Emerson, tract on ‘Nature’, Chapter VIII, [1836]. See also a recent study on Emerson, Richard G. Geldard, The Esoteric Emerson [The Lindisfarne Press, West Stockbridge, Mass., 1993]).
• 5. R. Steiner, Art as seen in the Light of Mystery Wisdom, GA275, Lecture 30.12.14 (RSP 1984).
• 6. R. Steiner, Practical Advice to Teachers (RSP 1976), GA294. The lecture course referred to is R. Steiner, The Inner Nature of Man and the Life Between Death and a New Birth, Vienna 9-14.4.14, GA153 (RSP 1959). Steiner aimed at a marriage of form and content in his work, which is the lofty artistic ideal. After the Christmas Foundation of 1923/4, he reached a new level in this respect. In connection with the subject matter of GA153, compare: ‘Contrary to the works of architects, sculptors and painters, musical works must be repeatedly generated anew; they flow onwards in the surge and swell of their melodies, a picture of the soul, which in its incarnations always has to experience itself afresh in the progressive stream of time. The soul flows down from its spiritual homeland and returns thither—likewise its shadow-images: notes and harmonies. Hence the intimate effect of music on the soul’ (R. Steiner, lecture Berlin 12.11.06, The Inner Nature of Music [AP 1983]).
  
  Steiner confirmed that: ‘For anyone who would read my Occult Science as today one would read a novel or any other book, passively giving oneself to it, it is really only a thicket of words—and so are my other books. It is only someone who knows in every moment of reading that he must create out of his own soul's depths, and through his most intimate will—which the books should stimulate—only this person is able to regard these books as musical scores from which he can experience the true music. This active experience of the individual soul, moreover, is what we need’ (R. Steiner, Heilfaktoren fir den sozialen Organismus, lecture Dornach 2.7.20, GA198). See also R. Steiner, The Gospel of St John, Lecture XI, Hamburg 30.5.08, GA103 (RSP 1978); GA278, Lecture 6, Endnote 39 in Vol. 2.
  
  The implications for the musician are discussed by Erich Schwebsch in his pioneer study on anthroposophy and music. He concludes: ‘The cosmology of Occult Science contains in its thoughts the best exercises for a meditative musician who is searching for new forms today’ (E. Schwebsch, J. S. Bach and Die Kunst der Fuge [Stuttgart 1988], Chapter 4 ‘Musik als Offenbarung des Geistes. Aphoristische Betrachtungen’, p. 193 [J. S. Bach and ‘The Art of Fugue’; translation of Chapter 4 in manuscript, ‘Music as revelation of the spirit. Aphoristic observations’]).
• 7. In his first lecture, before the Goethe Society, Vienna 1888, Steiner said: ‘Beauty is not the divine in a cloak of physical reality; no, it is physical reality in a cloak that is divine. The artist does not bring the divine on to the earth by letting it flow into the world; he raises the world into the sphere of the divine’ (R. Steiner, Goethe as Founder ofa new Science of Aesthetics [Rudolf Steiner Pub., Co., London c.1927]). Steiner claims that this lecture, already in 1888, contains ‘a sound foundation for anthroposophy and the anthroposophical way of thinking’ (Preface to the second edition, 1919). The lecture suggests an acid test for what is truly new. Movements exist today which bear the adjective ‘spiritual’ but do not attempt any transformation. Indeed, it is often stated that ‘no musical knowledge is necessary’! Is not the call for courage against despondency and inadequacy met right here with every individual?
• 8. See Schwebsch, Endnote 6. Pfrogner, in the chapter ‘und was nun? (‘and what now?’) in his extensive study on The living world of music’, presents a clear vision of tasks for the future: ‘No longer l'art pour l'art, but simply and solely: l’art pour l’homme will be the saying of the hour. This “art for human beings”, however, will have to be an art totally “from human beings”, an art in the above-mentioned sense “raised” from the human being, if it should be true “nourishment for life” ’ (H. Pfrogner, Lebendige Tonwelt [Langen Müller, München/Wien 1981], p. 474, trans. A.S.).
• 9. For example: Bruno Walter, Theme and Variations (Hamish Hamilton, London 1947), and On Music and Music-Making (Faber, London 1957); W. Furtwängler, Concerning Music (Boosey and Hawkes, London 1953); Artur Schnabel, My Life and Music (C. Smythe, New York and Gerrards Cross 1988), and Music and the Line of Most Resistance (Princeton 1942); Edwin Fischer, Reflections on Music (Williams & Norgate, London 1951); R. Vaughan Williams, National Music and other Essays (OUP 1987); J. Ma. Corredor, Conversations with Casals (Duddon, New York 1956).
• 10. R. Steiner, Art as seen in the Light of Mystery Wisdom, lecture 29.12.24, GA275 (RSP 1984).
• 11. For the best introduction to this perspective, see H. Pfrogner Zwölfordnung der Töne (Zürich/Leipzig/Wien 1953), reprinted in H. Pfrogner, Zeitwende der Musik (Langen Müller, München/Wien 1986), translation in manuscript, ‘Music's turning point of time’.
• 12. J. M. Hauer, Vom Wesen des Musikalischen (1920, later editions Robert Lienau, Berlin-Lichterfelde), translation in progress, ‘The essence of music’.
• 13. J. M. Hauer, Deutung des Melos (Tal & Co. Verlag, Leipzig/Wien/Zürich 1923), translation in manuscript ‘The interpretation of Melds’.
• 14. R. Steiner, The Arts and Their Mission, lecture Oslo, 18.5.23, GA276 (AP 1964), p. 111.
• 15. Schwebsch presented his eloquent conclusion already in 1930: ‘But all inner experience of the soul when it is ripe to that end, wishes to become visible, perceptible. The soul world desires to become objective. The first beginning for this becoming visible of vitally filled musical movement, from the All rising up behind the Nothing [an echo from Goethe's Faust, Part 2, 6256. Translator's note.] of the vanishing past, at the exact nadir of time, is the art of music eurythmy: visible singing, newly created by Rudolf Steiner’ (E. Schwebsch, op. cit., p. 211). Chapter 4 is more than the title suggests. It is an anthroposophical musician's ‘credo’, which applies to Steffen's essay (see Endnote 21 below), too.
• 16. R. Kux and W. Kux, Erinnerungen an Rudolf Steiner and R. Kux, Eurythmie and Musik (Mellinger Verlag, Stuttgart 1976), translation in manuscript ‘Recollections of R. Steiner, and eurythmy and music’.
• 17. See R. Steiner, The Essentials of Education, lecture 10.4.24 a.m. (RSP 1982), p. 58. The physiology is explained in A. Husemann, The Harmony of the Human Body (Floris Books, Edinburgh 1994; German edition, Der musikalische Bau des Menschen [Verlag Freies Geistesleben, Stuttgart 1989]). Note, for example, with what careful scholarship Dr Husemann explores what ‘beim Aufireten’ (‘by stepping’, or ‘with the first step’) from Lecture 7 must mean (Section 31, p. 189ff.). See also Endnote 43 on Ansatz, in Vol. 2.
• 18. Compare Steiner: ‘Since the Mystery of Golgotha we cannot speak of the music of the spheres as did Pythagoras, but we can speak of it in another way. An initiate might even today speak as Pythagoras did, but the ordinary inhabitant of the earth in his physical body can speak of the music of the spheres and of the cosmic life only when he experiences in his soul, "Not I, but Christ in me", for the Christ within him has lived in the music of the spheres and in the cosmic life. But we must go through this experience in ourselves; we really must receive Christ into our souls’ (R. Steiner, lecture Norrköping, 16.7.14, in Christ and the Human Soul GA155 [RSP 1984], pp. 69-70). The harmony of the spheres is heard ‘in deep sleep’ by the initiate ‘as if they were the notes of trumpets and the rolling of thunder’ (R. Steiner, An Esoteric Cosmology GA93a [St George Publications, Spring Valley, New York 1978], lecture Paris 30.5.1906, reported by E. Schure, p. 45. Steiner's proclamation of Christ rests on knowledge. By the turn of the century, he could say: ‘The unfolding of my soul rested upon the fact that I had stood in spirit before the Mystery of Golgotha in most inward, most earnest solemnity of knowledge’ (R. Steiner, The Course of my Life [New York, 1951], closing sentence of Chapter XXVI, p. 276). ‘Spiritual science is concerned not merely to talk about the Christ, but to declare what the Christ wishes to say to people in our time, through the medium of human thoughts.’ R. Steiner, lecture Zürich 4.2.19., in The Inner Aspect of the Social Question GA193, (RSP 1950), p. 16.
  
  Steiner indicates what amounts to 84 (= 7 x 12) meditations for musicians: ‘You have in the fixed stars a wonderful cosmic instrument, and the players of this instrument of the zodiac and fixed stars are the gods of the planets beyond’ (lecture Dornach, 2.12.22, in The Inner Nature of Music GA283 [AP 1983], pp. 42-3); see also R. Steiner, The Gospel of St Matthew (especially lectures Berne, 3,4, 10 and 12.10.10), GAl23 (RSP 1965); R. Steiner, Universe, Earth and Man, lecture Stuttgart 12.8.08 [RSP 1987], p. 118ff. See also Appendices 3 and 5 in Vol. 2.
• 19. R. Steiner, GA277, op. cit., p. 320.
• 20. R. Steiner, Verses and Meditations (RSP 1961), pp. 96-97 In this connection, compare Beckh's definition of ‘cosmic’: ‘the revelation of the spirit within the earthly realm’ (H. Beckh, Die Sprache der Tonart [Urachhaus, Stuttgart 1977], p. 20, English translation ‘The language of tonality’, in manuscript).
• 21. Albert Steffen, ‘Musik’ in Der Künstler and die Erfiillung der Mysterien (Dornach 1964), translation in the British Newsletter, forthcoming. An artist could base his life on this astonishing essay. 21
• 22. H. Pfrogner, Chapter 17 in Zeitwende..., op. cit.
• 23. Compare: ‘Absolute objectivity ultimately demands the sacrifice of the personality’ (Hauer, Vom Wesen des Musikalischen [Leipzig/Wien 1922], p. 40), with: ‘When the human being became a personality, God also had to become a personality in order to save him, to give him the possibility of rising again’ (R. Steiner, Egyptian Myths and Mysteries [AP 1971], p. 139). Another twentieth- century scientist, comparing his life to that of Goethe's, declared that his goal was ‘to penetrate into the secret of the personality’; the ‘central concept’ of his psychology is ‘the principle of individuation’ (C. G. Jung, Memories, Dreams and Reflections [Fontana, London 1967], pp. 232 and 235, italics original). Sir Julian Huxley summarizes Teilhard de Chardin, the scientist-seer: ‘persons are individuals who transcend their merely organic individuality in conscious participation’ (Introduction to Teilhard, The Phenomenon of Man [Collins 1959/Fontana 1965], p. 20/21). A vague pantheism is avoided: ‘Union differentiates’, and ‘the more "other" [grains of consciousness] become in conjunction, the more they find themselves as "self" as they make for the ‘Omega point’ of evolution (op. cit., p. 261/288). See Endnote 20 in Vol. 2.
• 24. See H. Pfrogner, Zeitwende..., op. cit., and Lebendige Tonwelt, op. cit., for informed views on musical development right up to the twentieth century.
• 25. R. Steiner, The Gospel of St Matthew, lecture Berne 9.10.10 (RSP 1965). Steiner explains the meaning of the atonement: ‘The One sufferred for all, so that through the world-historic initiation a substitute has been created for the old form of initiation ... Through inner vision, through true mysticism, community with Christ is possible’ (R. Steiner, Foundations of Esotericism, lecture Berlin, 27.9.05 [RSP 1983], p. 14)
• 26. F. Rittelmeyer, Christus (Urachhaus, Stuttgart 1936), p. 38 (translation in MS). Rittelmeyer's mature relationship to John's Gospel, with its hidden music, informs his major works. For Rittelmeyer on music, see A. Stott: ‘Friedrich Rittelmeyer and the "Song of the earth's perfecting"’ in The Threshing Floor, May/June 1988 (Floris Books, Edinburgh). Another study on the Christ- Impulse is C. E. Raven, Jesus and the Gospel of Love (Hodder & Stoughton, London 1931/49), see especially Chapter XV, ‘Christ in the Twentieth Century’.
• 27. The following reference to Beethoven's entelechy is the only one that has come to my notice: ‘I was deeply impressed when a while ago I heard from a famous musician that in a personal conversation Rudolf Steiner said "Beethoven is Prometheus"’ (E. Kolisko, ‘Beethoven’, from a series of articles under the title ‘Reincarnation’ in The Modern Mystic, September 1938).
• 28. See Endnote 17 in Vol. 2.
• 29. See H. Ruland, Expanding Tonal Awareness (RSP 1992).
• 30. Ernst Bindel, Die Zahlgrundlagen der Musik im Wandel der Zeiten (Stuttgart 1985); translation in progress ‘The numerical basis of music in its development’.
• 31. H. E. Lauer, ‘The Evolution of Music through Changes in Tone-Systems’ in Cosmic Music, edited by J. Godwin (Inner Traditions, Rochester, Vermont 1989). Lauer also wrote Musik and Musiker (Selbstverlag, undated).
• 32. R. Steiner, The Arts and Their Mission, lecture Dornach 27.5.23, GA276 (AP 1964).
• 33. Selma Lagerlöf, The Miracles of Antichrist (Gay & Bird, London 1899), p. 14.

YOU HAVE seen from my lectures of the last few days that it is necessary, for a complete understanding of the human being, to distinguish the various members of the human organism and to realize the incisive difference between that which we may call the human head organization and that which constitutes the rest of the human organization. As you know, the rest of the human organization consists of two members, so that on the whole we obtain a three-fold membering, but for the comprehension of the significant impulses in mankind's evolution with which we are faced at the present time and in the immediate future the differentiation between head man and the organization of the rest of man is primarily important.

Now, if we speak spiritual-scientifically about the human being by differentiating between head man and the rest of man, then these two organizations are, at the outset, pictures for us, pictures created by nature herself for the soul element, for the spiritual element, whose expression and manifestation they are. Man is placed in the whole evolution of earth humanity in a way which becomes comprehensible only if one considers how different is the position of the head organization in this evolution from that of the rest of the human organization. Everything connected with the head organization, which chiefly manifests as man's life of thought, is something that reaches far back in the post-Atlantean evolution of mankind. When we focus our attention upon the time which followed immediately after the great Atlantean catastrophe, that is, the time of the sixth, seventh, eighth millennium before the Christian era, we shall find a soul mood holding sway in the regions of the civilized world of that period which can hardly be compared with our soul mood. The consciousness and whole conception of the world of the human being of that time can scarcely be compared with that which characterizes our sense perception and conceptual view of the world. In my Occult Science, an Outline {Anthroposophic Press, New York} I have called this culture which reaches back into such ancient times, the primeval Indian culture. We may say: the human head organism of that time was different from our present head organism to a great degree and the reckoning with space and time was not characteristic of this ancient people as it is of us. In surveying the world, they experienced a survey of immeasurable spatial distances, and they had a simultaneous experience of the various moments of time. The strong emphasis on space and time in world conception was not present in that ancient period.

The first indications of this we find toward the fifth and fourth millennium in the period we designate the primeval Persian period. But even then the whole mood of soul life is such that it can hardly be compared with the soul and world mood of the human being of our age. In that ancient time, the main concern of the human being is to interpret the things of the world as various shades of light, brilliancy, and darkness, obscurity. The abstractions in which we live today are completely foreign to that ancient earth population. There still exists a universal, all-embracing perception, a consciousness of the permeation of everything perceptible with light and its adumbration, shading, with various degrees of darkness. This was also the way the moral world order was conceived of. A human being who was benevolent and kind was experienced as a light, bright human being, one who was distrustful and selfish was experienced as a dark man. Man's moral individuality was, as it were, aurically perceived around him. And if we had talked to a man of this ancient, primeval Persian time about that which we call today the order of nature, he would not have understood a word of it. An order of nature in our sense did not exist in his world of light and shadow. For him, the world was a world of light and shadow; and in the world of tones, certain timbres of sounding he designated as light, bright, and certain other timbres of sounding he designated as dark, shadowy. And that which thus expressed itself through this element of light and darkness constituted for him the spiritual as well as the nature powers. For him, there existed no difference between spiritual and natural powers. Our present-day distinction between natural necessity and human freedom would have appeared to him as mere folly, for this duality of human arbitrary will and the necessity of nature did not exist for him. Everything was to be included for him in one spiritual—physical unity. If I were to give you a pictorial interpretation of the character of this primeval-Persian world conception, I would have to draw the following line. (It will receive its full meaning only through that which will follow.)

Then after this soul mood of man had held sway for somewhat more than two thousand years, there appeared a soul mood, the echoes of which we can still perceive in the Chaldean, in the Egyptian world conception, and in a special form in the world conception whose reflection is preserved for us in the Old Testament. There something appears which is closer to our own world conception. There the first inkling of a certain necessity of nature enters human thoughts. But this necessity of nature is still far removed from that which we call today the mechanical or even the vital order of nature; at that time, natural events are conceived of as identical with Divine willing, with Providence. Providence and nature events are still one. Man knew that if he moved his hand it was the Divine within him, permeating him, that moved his hand, that moved his arm. When a tree was shaken by the wind, the perception of the shaking tree was no different for him from the perception of the moving arm. He saw the same divine power, as Providence, in his own movements and in the movements of the tree. But a distinction was made between the God without and the God within; he was, however, conceived of as unitary, the God in nature, the God in man; he was the same. And it was clear to human beings of that time that there is something in man whereby Providence that is outside in nature and Providence that is inside in man meet one another.

At that time, man's process of breathing was sensed in this way. People said: If a tree is shaking, this is the God outside, and if I move my arm, it is the God inside; if I inhale the air, work it over within me, and again exhale it, then it is the God from outside who enters me and again leaves me. Thus the same divine element was sensed as being outside and inside, but simultaneously, in one point, outside and inside; people said to themselves: By being a breathing being, I am a being of nature outside and at the same time I am myself.

If I am to characterize the world conception of the third culture period by a line, as I have done for the primeval Persian world conception by the line of the preceding drawing, I shall have to characterize it through the following line:

This line represents, on the one hand, the existence of nature outside, on the other hand, human existence, crossing over into the other at the one point, in the breathing process.

Matters become different in the fourth age, in the Graeco-Latin age. Here the human being is abruptly confronted by the contrast outside-inside, of nature existence and human existence. Man begins to feel the contrast between himself and nature. And if I am again to draw characteristically how man begins to feel in the Greek age, I will have to draw it this way: on the one hand he senses the external and on the other the internal; between the two there is no longer the crossing point.

What man has in common with nature remains outside his consciousness. It falls away from consciousness. In Indian Yoga an attempt is made to bring it into consciousness again. Therefore Indian Yoga culture is an atavistic returning to previous evolutionary stages of mankind, because an attempt is made again to bring into consciousness the process of breathing, which in the third age was felt in a natural way as that in which one existed outside and inside simultaneously. The fourth age begins in the eighth pre-Christian century. At that time the late-Indian Yoga exercises were developed which tried to call back, atavistically, that which mankind had possessed at earlier times, quite particularly in the Indian culture, but which had been lost.

Thus, this consciousness of the breathing process was lost. And if one asks: Why did Indian Yoga culture try to call it back, what did it believe it would gain thereby? one has to answer: What was intended to be gained thereby was a real understanding of the outer world. For through the fact that the breathing process was understood in the third cultural age, something was understood within man that at the same time was something external.

This must again be attained; on another path, however. We live still under the after-effects of the culture in which a twofold element is present in the human soul mood, for the fourth period ends only around the year 1413, really only about the middle of the fifteenth century. We have, through our head organization, an incomplete nature conception, that which we call the external world; and we have through our inner organization, through the organization of the rest of man, an incomplete knowledge of ourselves.

That in which we could perceive a process of the world and at the same time a process of ourselves is eliminated; it does not exist for us.

It is now a question of consciously regaining that which has been lost. That means, we have to acquire the ability of taking hold of something that is in our inner being, that belongs to the outer and the inner world simultaneously, and which reaches into both.

This must be the endeavor of the fifth post-Atlantean period; namely, the endeavor to find something in the human inner life in which an outer process takes place at the same time.

You will remember that I have pointed to this important fact; I have pointed to it in my last article in Soziale Zukunft (The Social Future) {Soziale Zukunft, Vol. III: Geistesleben, Rechtsordnung, Wirtschaft (Spiritual Life, Rights order, Economy), Vol. IV: Dreigliederung und soziales Vertrauen (The Threefold Social Order and Social Confidence) (not translated into English) where I seemingly dealt with these things in their importance for social life, but where I clearly pointed to the very necessity of finding something which the human being lays hold of within himself and which he, at the same time, recognizes as a process of the world. We as modern human beings cannot attain this by going back to Yoga culture; that has passed. For the breathing process itself has changed. This, of course, you cannot prove clinically; but the breathing process has become a different one since the third post-Atlantean cultural period. Roughly speaking, we might say: In the third post-Atlantean cultural epoch the human being breathed soul; today he breathes air. Not only our thoughts have become materialistic; reality itself has lost its soul.

I beg you, my dear friends, not to see something negligible in what I am now saying. For just consider what it means that reality itself, in which mankind lives, has been transformed so that the air we breathe is something different from what it was four millennia ago. Not only the consciousness of mankind has changed, oh no! there was soul in the atmosphere of the earth. The air was the soul. This is no longer the case today, or rather, it is soul in a different way. The spiritual beings of elemental nature of whom I have spoken yesterday, they penetrate into you, they can be breathed if one practices Yoga breathing today. But that which was attainable in normal breathing three millennia ago cannot be brought back artificially. That it may be brought back is the great illusion of the Orientals. What I am stating here describes a reality. The ensouling of the air which belongs to the human being no longer exists. And therefore the beings of whom I spoke yesterday—I should like to call them the anti-Michaelic beings—are able to penetrate into the air and, through the air, into the human being, and in this way they enter into mankind, as I have described it yesterday. We are only able to drive them away if we put in the place of Yoga that which is the right thing for today. We must strive for this. We can only strive for that which is the right thing for today if we become conscious of a much more subtle relation of man to the external world, so that in regard to our ether body something takes place which must enter our consciousness more and more, similar to the breathing process. In the breathing process, we inhale fresh oxygen and exhale unusable carbon. A similar process takes place in all our sense perceptions. Just think, my dear friends, that you see something—let us take a radical case—suppose you see a flame. There a process takes place that may be compared with inhalation, only it is much finer. If you then close your eyes—and you can make similar experiments with every one of your senses—you have the after-image of the flame which gradually changes—dies down, as Goethe said. Apart from the purely physical aspect, the human ether body is essentially engaged in this process of reception of the light impression and its eventual dying down. Something very significant is contained in this process: it contains the soul element which, three millennia ago, was breathed in and out with the air. And we must learn to realize the sense process, permeated by the soul element in a similar way we have realized the breathing process three millennia ago.

You see, my dear friends, this is connected with the fact that man, three millennia ago, lived in a night culture. Yahve revealed himself through his prophets out of the dreams of the night. But we must endeavor to receive in our intimate intercourse with the world not merely sense perceptions, but also the spiritual element. It must become a certainty for us that with every ray of light, with every tone, with every sensation of heat and its dying down we enter into a soul-intercourse with the world, and this soul-intercourse must become significant for us. We can help ourselves to bring this about.

I have described to you the occurrence of the Mystery of Golgotha in the fourth post-Atlantean period which, if we wish to be accurate, begins with the year 747 B.C. and ends with the year 1413 A.D. The Mystery of Golgotha occurred in the first third of this period, and it was comprehended at the outset, with the remnants of the ancient mode of thought and culture. This ancient way of comprehending the Mystery of Golgotha is exhausted and a new way of comprehension must take its place. The ancient way does no longer suffice, and many attempts that have been made to enable human thinking to grasp the Mystery of Golgotha have proved unsuitable to reach up to it.

You see, dear friends, all external-material things have their spiritual-soul aspect, and all things that appear in the spiritual-soul sphere have their external-material aspect. The fact that the air of the earth has become soul-void, making it impossible for man to breathe the originally ensouled air, had a significant spiritual effect in the evolution of mankind. For through being able to breathe in the soul to which he was originally related, as is stated at the beginning of the Old Testament: “And God breathed into man the breath as living soul,” man had the possibility of becoming conscious of the pre-existence of the soul, of the existence of the soul before it had descended into the physical body through birth or through conception. To the degree the breathing process ceased to be ensouled the human being lost the consciousness of the pre-existence of the soul. Even at the time of Aristotle in the fourth post-Atlantean period it was no longer possible to understand, with the human power of comprehension, the pre-existence of the soul. It was utterly impossible.

We are faced with the strange historical fact that the greatest event, the Christ Event, breaks in upon the evolution of the earth, yet mankind must first become mature in order to comprehend it. At the outset, it is still capable of catching the rays of the Mystery of Golgotha with the remnants of the power of comprehension originating in primeval culture. But this power of comprehension is gradually lost, and dogmatism moves further and further away from an understanding of the Mystery of Golgotha. The Church forbids the belief in the pre-existence of the soul—not because pre-existence is incompatible with the Mystery of Golgotha, but because the human power of comprehension ceased to experience the consciousness of pre-existence as a force, the air having become soul-void. Pre-existence vanishes from head-consciousness. When our sense processes will become ensouled again, we shall have established a crossing point, and in this crossing point we shall take hold of the human will that streams up, out of the third stratum of consciousness, as I have described it to you recently. Then we shall, at the same time, have the subjective-objective element for which Goethe was longing so very much. We shall have the possibility of grasping, in a sensitive way, the peculiar nature of the sense process of man in its relation to the outer world. Man's conceptions are very coarse and clumsy, indeed, which maintain that the outer world merely acts upon us and we, in turn, merely react upon it. In reality, there takes place a soul process from the outside toward the inside, which is taken hold of by the deeply subconscious, inner soul process, so that the two processes overlap. From outside, cosmic thoughts work into us, from inside, humanity's will works outward. Humanity's will and cosmic thought cross in this crossing point, just as the objective and the subjective element once crossed in the breath. We must learn to feel how our will works through our eyes and how the activity of the senses delicately mingles with the passivity, bringing about the crossing of cosmic thoughts and humanity's will. We must develop this new Yoga will. Then something will be imparted to us that of like nature to that which was imparted to human beings in the breathing process three millennia ago. Our comprehension must become much more soul-like, much more spiritual.

Goethe's world conception strove in this direction. Goethe endeavored to recognize the pure phenomenon, which he called the primal phenomenon, by arranging the phenomena which work upon man in the external world, without the interference of the Luciferic thought which stems from the head of man himself; this thought was only to serve in the arranging of the phenomena. Goethe did not strive for the law of nature, but for the primal phenomenon; this is what is significant with him. If, however, we arrive at this pure phenomenon, this primal phenomenon, we have something in the outer world which makes it possible for us to sense the unfolding of our will in the perception of the outer world, and then we shall lift ourselves to something objective-subjective, as it still was contained, for instance, in the ancient Hebrew doctrine. We must learn not merely to speak of the contrast between the material and the spiritual, but we must recognize the interplay of the material and the spiritual in a unity precisely in sense perception. If we no longer look at nature merely materially and, further, if we do not “think into it” a soul element, as Gustave Theodore Fechner did, then something will arise which will signify for us what the Yahve culture signified for mankind three millennia ago. If we learn, in nature, to receive the soul element together with sense perception, then we shall have the Christ relationship to outer nature. This Christ relationship to outer nature will be something like a kind of spiritual breathing process.

We shall be aided by realizing more and more, with our sound common sense, that pre-existence lies at the basis of our soul existence. We must supplement the purely egotistical conception of post-existence, which springs merely from our longing to exist after death, by the knowledge of the pre-existence of the soul. We must again rise to the conception of the real eternity of the soul. This is what may be called Michael culture. If we move through the world with the consciousness that with every look we direct outward, with every tone we hear, something spiritual, something of the nature of the soul element stream out into the world, we have gained the consciousness which mankind needs for the future.

I return once more to the image: You see a flame. You shut your eyes and have the after-image which ebbs away. Is that merely a subjective process? Yes, says the modern physiologist. But this is not true. In the cosmic ether this signifies an objective process, just as in the air the presence of carbonic acid which you exhale signifies an objective process. You are dealing here with the objective element; you have the possibility of knowing that something which takes place within you is at the same time a delicate cosmic process, if you become but conscious of it. If I look at a flame, close my eyes, let it ebb away—it will ebb away even though I keep my eyes open, only then I will not notice it—then I experience a process which does not merely take place within me, but which takes place in the world. But this is not only the case in regard to the flame, if I confront a human being and say: this man has said this or that, which may be true or untrue, this then constitutes a judgment, a moral or intellectual act of my inner nature. This ebbs away like a flame. It is an objective world process. If you think something good about your fellow-man: it ebbs away and is an objective process in the cosmic ether; if you think something evil: it ebbs away as an objective process. You are unable to conceal your perceptions and judgments about the world. You seemingly carry them on in your own being, but they are at the same time an objective world process. Just as people of the third period were conscious of the fact that the breathing process is a process that takes place simultaneously within man and in the objective world, so mankind must become aware in the future that the soul element of which I spoke is at the same time an objective world process.

This transformation of consciousness demands greater strength of soul than is ordinarily developed by the human being of today. To permeate oneself with this consciousness means to permit the Michael culture to enter. Just as it was self-evident for the man of the second and third pre-Christian millennium to think of the air as ensouled—so must it become self-evident for us to think of light as ensouled; we must arouse this ability in us when we consider light the general representative of sense perception We must thoroughly do away with the habit of seeing in light that which our materialistic age is accustomed to see in it. We must entirely cease to believe that merely those vibrations emanate from the sun of which, out of the modern consciousness, physics and people in general speak. We must become clear about the fact that the soul element penetrates through cosmic space upon the pinions of light; and we must realize, at the same time, that this was not the case in the period preceding our age. That which approaches mankind today through light approached mankind of that former period through the air. You see here an objective difference in the earth process. Expressing this in a comprehensive concept, we may say, Air-soul-process, Light-soul-process. This is what may be observed in the evolution of the earth. The Mystery of Golgotha signifies the transition from the one period to the other.

My dear friends, it does not suffice, for the present age nor for the future age of mankind, to speak in abstractions about the spiritual, to fall into some sort of nebulous pantheism; on the contrary, we must begin to recognize that that which today is sensed as a merely material process is permeated by soul.

It is a question of learning to say the following: there was a time prior to the Mystery of Golgotha when the earth had an atmosphere which contained the soul element that belongs to the soul of man. Today, the earth has an atmosphere which is devoid of this soul element. The same soul element that was previously in the air has now entered the light which embraces us from morning to evening. This was made possible through the fact that the Christ has united Himself with the earth. Thus, also from the soul-spiritual aspect, air and light underwent a change in the course of the Earth evolution.

My dear friends, it is a childish presentation that describes air and light in the same manner, purely materially, throughout the millennia in which Earth evolution unfolded. Air and light have changed inwardly. We live in an atmosphere and in a light sphere that are different from those in which our souls lived in previous earthly incarnations. To learn to recognize the externally-material as a soul-spirited element: this is what matters. If we describe purely material existence in the customary manner and then add, as a kind of decoration: this material existence contains everywhere the spiritual! This will not produce genuine spiritual science. My dear friends, people are very strange in this respect; they are intent on withdrawing to the abstract. But what is necessary is the following: in the future we must cease to differentiate abstractly between the material and the spiritual, but we must look for the spiritual in the material itself and describe it as such; and we must recognize in the spiritual the transition into the material and its mode of action in the material. Only if we have attained this shall we be able to gain a true knowledge of man himself. “Blood is quite a special fluid,” but the fluid physiology speaks about today is not a “special fluid,” it is merely a fluid whose chemical composition one attempts to analyze in the same way any other substance is analyzed; it is nothing special. But if we have gained the starting point of being able to understand the metamorphosis of air and light from the soul aspect, we shall gradually advance to the soul-spiritual comprehension of the human being himself, in every respect; then we shall not have abstract matter and abstract spirit, but spirit, soul, and body working into one another. This will be Michael-culture.

This is what our time demands. This is what ought to be grasped with all the fibers of the soul life by those human beings who wish to understand the present time. Whenever something out of the ordinary had to be introduced into human world conception it met with resistance. I have often quoted the following neat example: In 1837 (not even a century ago), the learned Medical College of Bavaria was asked, when the construction of the first railroad from Fuerth to Nuremberg was proposed, whether it was hygienically safe to build such a railroad. The Medical College answered (I am not telling a fairy tale, the documents concerning it exist): Such a railroad should not be built, for people who would use such a means of transportation would become nervously ill. And they added: Should there be such people who insist on such railroads, then, it is absolutely necessary to erect, on the right and left side of the tracks, high plank walls to prevent the people whom the train passes from getting concussion of the brain. Here you see, my dear friends, such a judgment is one thing; quite another is the course which the evolution of mankind takes. Today we smile about such a document as that of the Bavarian Medical College of 1837; but we are not altogether justified in smiling; for, if something similar occurs today, we behave in quite the same manner. And, after all, the Bavarian Medical College was not entirely wrong. It we compare the state of nerves of modern mankind with that of mankind two centuries ago, then we must say that people have become nervous. Perhaps the Medical College has exaggerated the matter a bit, but people did become nervous. Now, in regard to the evolution of mankind it is imperative that certain impulses which try to enter Earth evolution really should enter and not be rejected. That which from time to time wishes to enter human cultural development is often very inconvenient for people, it does not agree with their indolence, and what is duty in regard to human cultural development must be recognized by learning to read the objective facts, and must not be derived from human indolence, not even from a refined kind of indolence. I am concluding today's lecture with these words because there is no doubt that a strongly increasing battle will take place between anthroposophical cognition and the various creeds. We can see the signs for this on all sides. The creeds who wish to remain in the old beaten tracks, who do not wish to arouse themselves to a new knowledge of the Mystery of Golgotha, will reinforce their strong fighting position which they already have taken up, and it would be very frivolous, my dear friends, if we would remain unconscious of the fact that this battle has started.

I myself, you can be sure, am not at all eager for such a battle, particularly not for a battle with the Roman Catholic Church which, it seems, is forced upon us from the other side with such violence. He who, after all, thoroughly knows the deeper historical impulses of the creeds of our time will be very unwilling to fight time-honored institutions. But if the battle is forced upon us, it is not to be avoided! And the clergy of our day is not in the least inclined to open its doors to that which has to enter: the spiritual-scientific world conception. Remember the grotesque quotations I read to you recently where it was said that people should inform themselves about anthroposophically-oriented spiritual science through the writings of my opponents, since Roman-Catholics are forbidden by the Pope to read my own writings. This is not a light matter, my dear friends; it is a very serious matter! A battle which arises in such a manner, which is capable of disseminating such a judgment in the world, such a battle is not to be taken lightly. And what is more; it is not to be taken lightly since we do not enter it willingly. Let us take the example of the Roman-Catholic Church, my dear friends; matters are not different in regard to the Protestant Church, but the Roman-Catholic church is more powerful—and we have to consider time-honored institutions: if one understands the significance of the vestments of the priest when he reads the Holy Mass, the meaning of every single piece of his priestly garments, if one understands every single act of the Holy Mass, then one knows that they are sacred, time-honored establishments; they are establishments more ancient than Christianity for the Holy Mass is a ritual of the ancient Mystery culture, transformed in the Christian sense. And modern clergy who uses such weapons as described above lives in these rituals! Thus, if one has, on the one hand, the deepest veneration for the existing rituals and symbolism, and sees, on the other hand, how insufficient is the defense of and how serious are the attacks against that which wishes to enter mankind's evolution, then one becomes aware of the earnestness that is necessary in taking a stand in these matters. It is truly something worth deep study and consideration. What is thus heralded from that side is only at its beginnings; and it is not right to sleep in regard to it; on the contrary, we have to sharpen our perception for it. During the two decades in which the Anthroposophical Movement has been fostered in Middle Europe, we could indulge in sectarian somnolence which was so hard to combat in our own ranks and which still today sits so deeply embedded in the souls of the human beings who have entered the Anthroposophical Movement. But the time has passed in which we might have been allowed to indulge in sectarian somnolence. That which I have often emphasized here is deeply true, namely, that it is necessary that we should grasp the world-historical significance of the Anthroposophical Movement and overlook trifles, but that we should also consider the small impulses as serious and great.

Question: The Key Points appear to be logically self-contained, but the criterion of whether something is realistic or not cannot be found in them.

Rudolf Steiner: It would be particularly good if the friends would speak out more clearly on this point. You must bear in mind that political economy as such is actually a very young form of thinking, hardly a few centuries old, and that in the realm of economic life, everything up to the great utopians has actually taken place more or less instinctively. Nevertheless, these instinctive impulses that people had were something that became reality.

To gain a more precise understanding, consider the following. Today, people often say: What we can think about the economy actually arises from economic class antagonisms, but also from the economic mode of operation, and so on. I don't even want to look at the most extreme view, as Marx and his followers advocate. Even economics teachers who lean more towards the middle-class view speak of the fact that everything actually arises from the economic fundamentals as if by automatic necessity. Nevertheless, when people discuss the individual concrete things, it is the case that the concrete institutions that have come into being to produce today's economic life are nothing other than the results of medieval thinking itself, certainly in connection with the various realities. But just consider what form was given to the Roman concept of property, which was a purely legal category, and what was created economically through this concept. It can be seen that these things were not treated scientifically, but that the legal categories, which were already conceived economically as legal, had a formative effect. Now the mercantilists and so on have come, who were not creative people, who were theoretical people. For example, it may be said that the advisers of Emperor Justinian, who created the Code of the Corpus Juris, were much more creative people than the later teachers of political economy. These people actually created not only a Justinian Code in our present sense, but in the further course of medieval development we see the opposing impulses developing precisely on the basis of what was laid down in this Justinian legislation.

And so we have come to the new era, to people whose thinking is no longer creative in an economic sense, but only contemplative. This contemplation really begins with Ricardo. Take, for example, the law of diminishing returns. This is a law that is just right, but absolutely not in line with reality. For practice will continually show that, if all the factors that Ricardo took into account are taken into account, what he called the law of diminishing returns will indeed follow, but the moment more intensive cultivation techniques are introduced, this law is thwarted. It does not hold true in reality.

Take something else, something more trivial. Take Lassalle's “iron wage law”. I must confess that I feel it is a certain scientific carelessness that one still finds stated that this law has been “overcome”, because things do not prove true. The fact of the matter is this: from Lassalle's way of thinking and from the view that labor can be paid for, nothing more correct can follow than this iron wage law. It is so logically strict that one can say: If one thinks as Lassalle had to think, it is absolutely correct that no one has an interest in giving the worker more wages than are just necessary to enable him to make a living. He will not give him more, of course. But if he gives him less, the worker will wither away, and the one who pays the wages must atone for this. It is basically impossible to get by without theoretically admitting the iron wage law. Even within the proletariat itself, people say: the iron wage law is wrong, because it is not right that in recent decades wages have been maintained at a certain minimum, which would also be their maximum. Yes, but why is Lassalle's iron wage law wrong? If the conditions under which he formulated it had continued – I mean the conditions from 1860 to 1870 – if the economy had continued to be run under the purely liberalistic view, the iron wage law would have become reality with absolute correctness. This did not happen. A reversal of the liberalist economy took place and today the iron wage law is constantly being amended by making state laws that effect a correction of reality that would have emerged from the law.

So you see, a law can be right and yet not in line with reality. I don't know of anyone who was a greater thinker than Lassalle. He was just very one-sided. He was a very consistent thinker.

When you are confronted with a law of nature, you can see it. When you are confronted with a social law, you can also see it, but it is only valid as a certain current, and you can correct it. Insofar as our economy is based purely on free competition – and there is still a lot that is based only on free competition – the iron wage law is valid. But because it would be valid under these conditions, there must be corrections with social legislation, with a certain working hours and so on. If you give entrepreneurs a completely free hand, the iron wage law applies. Therefore, there can be no purely deductive method in economics. The inductive method is of no help at all. It has followed Zyjo Brentano. We can only observe the economic facts – she says – and then gradually ascend to the law. – Yes, we don't come to any creative thinking at all. This is the so-called newer political economy, which calls itself scientific. It actually just wants to be inductive. But you won't get anywhere with it.

In economics, you absolutely need a characterizing method that seeks to gain the concepts by starting from different points, holding them together, and allowing them to culminate in concepts. This gives you a specific concept. Since you can never see the full range of facts, but only have a certain amount of experience, it will probably be one-sided in a sense. Now go through the phenomena again with the concept and try to verify it. You will see that this is actually a modification. In this way, by characterizing, you arrive at a concept that you modify by verifying, and you then arrive at an economic view. You must work towards views.

I would now like to work out such a conception in the lectures of the National Economy Course by showing you what always intervenes in the formation of prices. The method in economics is a highly uncomfortable method because in reality it amounts to the fact that one must compose the concepts out of an infinite number of factors. They must work towards economic imaginations! Only with these can you make progress. When you have them and they come into contact with something, they modify themselves, whereas it is not easy to modify a fixed concept.

You know what is known as Gresham's Law: good money is chased away by bad. If bad, under-value money, money minted at below its face value, is in circulation somewhere, it drives out money with good fineness, and that then migrates to other countries. This law is also an inductive law, it is purely an empirical law. But this law is such that one must also say: It is valid only as long as one is unable to secure the significance of money. The moment you are able, through entrepreneurial spirit, to secure the right of money, it would be modified. It would not die out completely. There is no economic law that is not valid up to a certain point; but they are all modified. That is why we need the characterizing method. In natural science, we have the inductive method, which at most comes up to deductions. But in general, deductions are much less important in natural science than one might think. Only induction is of real significance here.

Then you have pure deductions, which are found in jurisprudence, for example. If you want to proceed inductively, you introduce something into jurisprudence that destroys it. If you introduce the psychological method into jurisprudence, you dissolve jurisprudence. In that case, every human being must be declared innocent. Perhaps these methods can be introduced into reality, but then they will lead to the undermining of the legal concept that exists. So it may well be justified, but it is no longer jurisprudence.

In economics, you cannot get by with deduction and induction. You could only get by with deduction if it were possible to give general rules to which reality itself would yield the cases. I will mention only those who want to proceed purely deductively, albeit with a main induction at the beginning. Oppenheimer, for example, puts a main induction of history at the top with his settlement cooperatives and deduces an entire social order from it. Well, many years ago, Oppenheimer was already the settlement man and said: Now that I have got the capital, we will establish the modern cultural colony! – I replied: Doctor, we will talk about it when it has been destroyed. It had to fail because it is impossible, within the general economy, to establish a small area that would enjoy its advantages through something else, so that it would be a parasite within the whole economic body. Such enterprises are always parasites. Until they have eaten enough from the others, they remain - but then they perish.

Thus, in economics, you can only characterize by thinking your way into the phenomena. This also arises from the cause, because in economics, one must continually work into the future on the basis of the past. And as one works into the future, human individualities with their abilities come into play, so that basically, in economics, one can do nothing but stand on the quivive. If one intervenes in practice, then one must be prepared to continually modify one's concepts. One is not dealing with substance that can be plastically formed, but with living human beings. And that is what makes political economy a special kind of science, because it must be imbued with reality.

Theoretically, you will easily be able to see this. You will say: It is then extremely inconvenient to work in economics. But I do not even want to accept that. Under certain circumstances, as long as you still stand on the point of view that you want to write dissertations, for example, you can gain a great deal by following the relevant literature of recent times on some subject and by comparing the individual views. Particularly in economics, there are the most incredible definitions. So just try to compile the definitions of capital from the various economics textbooks or even larger treatises! Try to put them in a row, eight or ten of them! One comes to mind right now: “Capital is the sum of the produced means of production.” I have to say, I don't understand why the adjective is there. The opposite: unproduced means of production – you could also think of something under that, for example, nature, so the soil, and that is what the person in question will mean. But then, of course, he is unable to somehow justify how the soil can be capitalized after all. It is capitalized after all. So there is actually no way out, and that is based on the fact that one has such concepts, one must seek them out and must try to somehow enrich them. The concepts are all too narrow.

If you think that the realistic will be difficult for you in these considerations, I would like to say: the realistic could actually be easy! You say that the “key points” are logically self-contained. They are not, neither the “key points” nor the other things! I must emphasize that I did not want to be purely economic, but social and economic. This, of course, conditions the whole style and attitude of these writings, so that they cannot be judged purely economically. At the most, only individual essays in the three-folding writings can be judged in this way. But I certainly do not find them logically self-contained, because I was careful enough to give only guidelines and examples or, in fact, only illustrations. I wanted to create an awareness of what can be achieved by someone managing a means of production only for as long as they can be present; then it must be handed over to someone who can manage it themselves. I can well imagine that what is to be achieved in this way could be achieved in a different way. I just wanted to give guidelines. I wanted to show that a way out can be found if this threefold structure is properly implemented, if spiritual life as such is actually liberated, if the legal system is placed on a democratic basis, and if economic life is based on the factual and technical, which can be represented in the associations. And I am convinced that in the economic sphere, the right thing will happen.

I say that the people who are in the association will find the right thing. I want to count on people, and that is the realistic thing to do. A treatise on the “concept of work” would have to be written in such a way that you really find the concept of work in the economic sense. This concept must be freed of everything about work that does not create value, and not just economic value. So that must be eliminated first. Of course, this only leads to one characteristic. And it is this characterizing method that is important. Of course, this must be said methodologically.

Question: To what extent is inspiration necessary for economic knowledge?

Rudolf Steiner: What is meant is that this inspiration, if one takes the matter seriously, is actually not that extraordinarily difficult. It is not a matter of finding supersensible facts, but of making inspiration effective in the economic field, so that it cannot be particularly difficult.

The way in which labor is limited would require me to show that a person can perform work without it having economic value. That is a truism. A person can exert himself terribly with talking, and yet no real economic value comes of it. Then I would show how labor, even when it begins to have an economic significance, is modified in its value. Let us assume that someone is a woodchopper and performs a labor that actually creates value, and someone is a cotton agent, has nothing to do with woodchopping, but gets nervous just from his work, so that every summer he spends a fortnight chopping wood in the mountains. Here the matter becomes more complicated, because the agent will certainly be able to utilize the chopped wood, and he will receive something for it. But you must not evaluate what he receives in the same way as you evaluate the woodcutter's work. You must assume that if he does not chop wood for 14 days in summer, he can work far less as an agent in winter. In this case, you have to consider the support he receives from this work. The economic value of the wood chopped by the cotton agent is the same as the value of the wood chopped by the woodchopper; but the economic effect of his work, which falls back on his activity, is now essentially different.

If the value of the agent's chopping wood lies in the fact that it has an effect on his agency, then I have to investigate whether it is also true where someone stands on a treadwheel and climbs from one step to another, thereby making himself thinner. This is an effort for him, but there is no effect on the national economy. It is true, but I have to distinguish here whether the person in question is a rentier or an entrepreneur. The latter becomes more efficient as an economic value creator.

You have to gradually work out the matter in a characterizing way and then, if you go on and on and on, you get a direct value of the work and an indirect, reflective value of the work. In this way you arrive at a characteristic of the concept of labor. With this you can go back again to the ordinary woodchopper and compare what the woodchopping of the cotton agent means in the economic process with that of the professional woodchopper. In this way you can go from one level to another and you have to look everywhere to see how the concept works. That is what I call realistic. They have to show how the work is realized in the most diverse areas of life. Like Goethe with the concept of the primal plant: he of course drew a diagram, but meant a continually changing one. Economic concepts must be subjected to constant metamorphoses in life. That is what I mean.

Of course, you won't have much luck with such concepts. Teachers today do not accept this; they want a definition. But I have not found that the concept of work has been clearly defined in economics. One should characterize it, not constantly speak negatively about it. In economic debates, for example, I have found that work cannot be decisive for the price because it varies among individuals according to their personal strength. Negative instances can be found. But the positive is missing, that one advances to characterizing work in such a way that it actually loses its original substantial character and gets its value from other positions in which it is placed. When one begins to characterize in this way, then the substance is lost; in the end one gets something that plays entirely within the economic structure.

Labor is the economic element that originally arises from real human effort, but which flows into the economic process and thereby acquires the most diverse economic value in the most diverse directions. One should speak of the processes that lead to the evaluation of labor in the most diverse directions.

Inspiration is based on the fact that one comes up with how to progress from one to the other. It depends a little on the spirit that one finds just the right examples.

Question: Isn't a generic term necessary after all? Even with the characterizing method, isn't there a need to place emphasis on the causes by which the observed effects came about?

Rudolf Steiner: As far as the matter of effects is concerned, I agree that one must return to the causes. But just as in certain fields of nature it is the case that one finds the causes only by starting from the effects, so it is even more the case in the field of economics that knowledge of the causes is of no help if it is not gained from the effects. For example, the tremendous effects of a war economy are there. If one did not know them as effects, one would not evaluate the cause at all. It is therefore important to acquire a certain sense of the quality of the effects in order to be able to ascend to the causes. Certainly, in practice one will have to ascend to the causes. But that is what economics is based on for the practical. You learn to evaluate the effects, and by seeing the aberrations of the effects, you come to know the causes and then improve the causes. It is of little use to just get to know the causes. You have to get to the causes in such a way that you can say: I know them by starting from the effects. - An insight of such tremendous significance as the language center in the left hemisphere is, is only recognized from the effects: lost language - left hemisphere paralyzed. You first recognize the effect. Then you are led to examine the matter at all. So this recursive method is necessary.

Question: I cannot look at everything from an economic point of view that has to do with art and religion or even sport. Some of it can be viewed from an economic point of view, but not the whole?

Rudolf Steiner: I drive through an area and find extraordinarily artistic buildings in this area - I am, of course, describing an utopia. This is not just an artistic view. These artistic buildings are only possible on the basis of a very specific economic situation. If I drive through an area where there are a great many art buildings, I will immediately get an idea of how it is managed. If, on the other hand, I drive through an area where even so-called beautiful buildings are tasteless, I will get an idea of the economic situation of the area in question. And if I find only utilitarian buildings, I will get an idea of the economic situation of the area in question. Where I find artistic buildings, I can conclude that higher wages are paid there than where I find no artistic buildings. I cannot imagine that anything could be considered uneconomical. Everything, even the most exalted things, must be considered economically. If an angel were to descend to earth today, he would either have to appear in a dream, in which case he would change nothing; but as soon as he appears to people while they are awake, he would intervene in economic life. He cannot do otherwise.

Objection: I admit that it can be viewed from an economic point of view – but only if you want to! But it can also be viewed from other points of view.

Rudolf Steiner: You are entering a circle. All that can be said is that it is necessary to base the consideration on the economic point of view for the time being. This has only a heuristic value, a value of research and investigation. But if you want to find an exhaustive, realistic political economy, you will not be able to avoid characterizing the economic effects from all sides. You have to characterize what influence it has on the economic life of an area, whether it has a hundred excellent painters or only ten. Otherwise it is hard to imagine that economic life can be encompassed. Otherwise I would not have insisted so strongly on this emphasis. Precisely by emphasizing it, you always end up with definitions that basically do not apply in some area, or that have to be stretched to breaking point. It is actually impossible to define the income that a person should have by pointing out, for example, that he is entitled to “what he produces himself”. There is even this definition: someone is entitled to what he produces himself. It seems quite nice to make such a definition. In a certain field it is correct. But the sewer cleaner could not do much with it. The point is that in economics one should not single out one phenomenon from the sum total of phenomena, but should go through the whole sum. One must be aware: I start thinking economically because I can help those who cannot do so. But one must also be aware that economic thinking must claim to be quite total, to be a very comprehensive kind of thinking. It is much easier to think in legal terms. Most economists think in very legal terms.

Question: Opinions on what is “normal” in economics are so divergent that it is impossible to know what is normal?

Rudolf Steiner: I have no desire to compete with these notions of “normal” and “abnormal”. There is a saying: there is only one health and countless illnesses. - I do not recognize that. Every person is healthy in their own way. People come and say: There is a heart patient who has this and that little defect, which should be cured. - I have often said: Leave the little defect to the person. — A doctor brought me a patient who had injured his nasal bone so badly that he now has a narrowed nasal passage and gets so little air. The doctor said, “That needs an operation, it's a terribly simple operation.” I said, “Don't do the operation!” He has a lung that is so constructed that he is not allowed to get more air; it is fortunate for him that he has a narrowed nasal passage. So he can live another ten years. If he had a normal nose, he would certainly be dead in three years. So I don't attach much importance to 'normal' and 'abnormal'. I only understand the most trivial things by them. I very often say: a normal citizen. Then people will understand what I mean.

The question is asked about the value of statistics.

Rudolf Steiner: It is true that statistics can be of great help. But the statistical method is applied externally today. Someone compiles a statistic about the increase in house values in a certain area and then about those in another area, and puts them side by side. But that is not good. It only becomes reliable when the processes themselves are examined. Then we shall know how to evaluate such a figure. For there may come a time when a series of figures is special simply because an extraordinary event has occurred in the series. ...

Question: Does inspiration also occur when collecting numbers?

Rudolf Steiner: Inspiration also occurs in that when you have a series, a second series, a third, then you find out - now again through the spirit - which facts, if you look at them qualitatively, are modified in the first series by corresponding facts, say in the third series. As a result, certain numerical values may cancel each other out. In the historical method, I call this the symptomatological consideration. One must have the possibility to evaluate the facts and, if necessary, to weigh the contradictory facts correctly against each other.

Economics in particular is sometimes practiced in an extremely unobjective way. One has the feeling that statistics are handled in such a way that, for example, the balance sheets of the finance ministers of the various countries are drawn up from a party-political point of view. Where one wants to prove a certain party line, the numerical data is actually used, which can just as easily prove another. There is no use other than to be impartial in one's soul. Something elementary and original comes into consideration. In all the science that deals with the human being - yes, even if you want to list a science that leads you to learn how to treat animals, to tame them - your concepts must prove to be modifiable. And this is even more true in economics. That is where inspiration comes in. You have to have that. Don't hold it against me if I say it dryly.

I am convinced that many more of today's students would have this inspiration – for it is not something that floats terribly in nebulous mystical heights – if it were not actually expelled from them at school, even at grammar school and secondary school. We have the task today, when we are at university, to remember what was driven out of us at grammar school in order to enter into a living practice of science. Today it is practiced terribly dead. It happened to me in a foreign country that I spoke with a number of economics lecturers. They said: When we want to visit our colleagues in Germany, they say: Yes, come, but not to my lecture, visit me at home! - Today one really needs an unbiased insight into these things. ... This economics has particularly declined recently. It is really all connected with the fact that people have lost this creativity of the spiritual. Today, people really have to be pushed in the face if they are to believe a fact.

Now you can read articles in the newspapers about the spiritual blockade in Germany. Of course, it has been there for a long time. If we want to deliver the magazine 'Das Goetheanum' to Germany today, we have to deliver it at a cost price of eighteen marks per copy! Think of the technical and medical journals! They are impossible to obtain. Think of the consequences for culture! This is also an economic issue. Germany is under an intellectual blockade. ... The withdrawal of these journals is directly what should lead to the dumbing down in Germany. ... In Germany it has an economic character, in Russia it has already taken on a state character, you can no longer read anything that is not sold by the Soviet government itself. People become a pure copy of the Soviet system. At best, you can smuggle a book here or there.

Question: Is it not useful when observing the economic effects not to start primarily from the statistics, but from the observation of the facts that are available?

Rudolf Steiner: This approach is needed even when consulting statistics. Statistics only enable us to prove things in figures. It is clear that if you come to Vienna now, you only need to walk the streets and gain experience. You only need to look at the apartments your acquaintances lived in ten years ago and those they live in now. And so on, piece by piece. You can make such observations of the most terrible kind. You can see for yourself that an entire middle class has been wiped out, which basically only lives – yes, because it has not yet died. It does not live economically, because if you see what it lives on, it is terrible. You will start from there, but the number can still be extremely important to you as proof.

You have to have a certain “nose” for it; because if you can prove things in figures, the numbers will in turn take you a little further. For example, the devaluation of the crown in Austria: it is indeed laughable how little the crown means today, but not any old value can be reduced without something being taken away from others. If you now look at the victims of the currency, they can be found among those whose pensions and similar income have been devalued. Here you can follow the calculation, and the strange thing is that the calculation could no longer be right for Austria today, let alone for Russia. Austria should have the right to devalue the crown even further, since everything has already been exhausted, and yet it does not explain the state bank default. Of course, this can only be achieved by the blockade that has been brought about in some way. The moment you lift this blockade, people will have to take very different measures. ...

Question: Can the state, as long as there is wealth, seize this wealth by increasing the money supply?

Rudolf Steiner: The state can certainly survive by increasing the money supply, but when the point is reached that the rent has been used up, if it is not artificially maintained, it could actually no longer survive economically, even if it continues to produce banknotes, because the further production of banknotes would lead to a doubling of the rent, which would lead to an increase into infinity. The state must increasingly shut itself off.

Question: Does the state not live off the economic capital itself, which is invested in the enterprises?

Rudolf Steiner: Yes, but off what is a pension in it.

Question: Yes, I mean, it sucks out the capital. The capital decreases?

Rudolf Steiner: To the extent that capital takes on the character of a pension. Because when the state absorbs it, it takes on that character. The state can certainly live, but it can no longer do economic work. That is no longer economics. It can only live off what has already been earned; it only draws on the old. It lives dead off the pension. In Austria, the point should have been reached long ago where the pension is dead. In Germany, it is still a long way off. It certainly could not go on in Austria if certain laws of compulsion did not exist, for example with regard to rent. They actually pay nothing – I think about twenty-five cents for a three-room apartment. The only way things can be maintained is by having certain things for free. In Germany, it is also the case that you may only pay a tenth for your apartment. It is only because of such things that things can be maintained in a certain social class that can afford to pay up to that point. In Austria, a certain social class has deteriorated to such an extent that it can no longer even pay the twenty-five cents. People who had an income, let's say, of three thousand crowns could live on it under certain circumstances; today that is a little over an English shilling. No, you can't live on that!

Today, economic phenomena are so terrible that people might start to take notice and realize that we should actually study the economic laws in such a way that it would help in a practical way. This attempt failed in 1919; but at that time the amount of foreign currency was not as high as it is today.

We could address the question: What does economic thinking mean? - Then: How do you arrive at a concept of work in an economic sense? - And then it would be good if someone were to continue to discuss the terms that I have already used in their own sense, quite freely. It would also be good if someone tried to work out the concept of entrepreneurial capital: what pure entrepreneurial capital is. If you want to characterize entrepreneurial capital in terms of its concept, you have to contrast it precisely with mere bond capital.