The Rudolf Steiner Archive

[ 2 ] My first acquaintance with Nietzsche's writings belongs to the year 1889. Previous to that I had never read a line of his. Upon the substance of my ideas as these find expression in The Philosophy of Spiritual Activity, Nietzsche's thought had not the least influence. I read what he had written with the feeling of being drawn on by the style which he had developed out of his relation to life. I felt that his soul was a being that was impelled by reason of inheritance and attraction to give attention to everything which the spiritual life of his age had brought forth, but which always felt within: “What has this spiritual life to do with me? There must be another world in which I can live; so much does life in this world jar upon me.” This feeling made him a spiritually incensed critic of his time; but a critic who was by his own criticism reduced to illness – who had to experience illness and could only dream of health – of his own health. At first he sought for means to make his dream of health the content of his own life; and thus he sought with Richard Wagner, with Schopenhauer, with modern positivism to dream as if he wished to make the dream in his soul into a reality. One day he discovered that he had only dreamed. Then he began with every power belonging to his spirit to seek for realities – realities which must lie “somewhere or other.” He found no roads to these realities, but only yearnings. Then these yearnings became to him realities. He dreamed again, but the mighty power of his soul created out of these dreams realities of the inner man which, without that heaviness which had so long characterized the ideas of humanity, floated within him in a mood of soul joyful but resting upon foundations contrary to the spirit of the age, the “Zeitgeist.”

[ 3 ] It was thus that I viewed Nietzsche. The freely floating weightless character of his ideas attracted me. I found that this free-floating element in him had brought to maturity many thoughts that bore a resemblance to those which had shaped themselves in me by ways quite unlike those of Nietzsche's mind.

[ 4 ] Thus it was possible for me to write in 1895 in the preface to my book Nietzsche, ein Kämpfer gegen seine Zeit.¹ “As early as 1886 in my little volume, The Theory of Knowledge in Goethe's World-Conception, the same sentiment is expressed” – that is, the same as appears in certain works of Nietzsche. But what attracted me particularly was that one could read Nietzsche without coming upon anything which strove to make the reader a “dependant” of Nietzsche's. One could gladly experience without reserve his spiritual illumination; in this experience one felt oneself to be wholly free; for one had the impression that his words began to laugh if one had attributed to them the intention of being assented to, as is the case when one reads Haeckel or Spencer.

[ 5 ] Thus I ventured to explain my relationship to Nietzsche in the book mentioned above by using the words which he himself had used in his book on Schopenhauer: “I belong among those readers of Nietzsche, who, after having read their first page from him, know for a certainty that they will read every page and listen to every word which he has ever uttered. My confidence in him continued from that time on ... I understood him as if he had written for me, in order to express me intelligibly, but immodestly, foolishly.” [ 6 ] Shortly before I began the actual writing of that book, Nietzsche's sister, Elizabeth Förster-Nietzsche, appeared one day at the Goethe and Schiller Institute. She was taking the preliminary steps toward the establishment of a Nietzsche Institute, and wished to learn how the Goethe and Schiller Institute was managed. Soon afterward there came to Weimar the editor of Nietzsche's works, Fritz Koegel, and I made his acquaintance.

[ 7 ] Later I got into a serious disagreement with Frau Elizabeth Förster-Nietzsche. Her emotional and lovable spirit claimed at that time my deepest sympathy. I suffered inexpressibly by reason of the disagreement. A complicated situation had brought this to pass; I was compelled to defend myself against accusations; I know that it was all necessary, that the happy hours I was permitted to spend among the Nietzsche archives in Naumburg and Weimar should now lie under a veil of bitter memories; yet I am grateful to Frau Förster-Nietzsche for having taken me, on the first of many visits I made to her, into the chamber of Friedrich Nietzsche. There he lay on a lounge enveloped in darkness, with his beautiful forehead-artist's and thinker's forehead in one. It was early afternoon. Those eyes which in their blindness yet revealed the soul, now merely mirrored a reflection of the surroundings which could find no longer any way to reach the soul. One stood there and Nietzsche knew it not. And yet one could have believed, looking upon that brow permeated by the spirit, that this was the expression of a soul which had all the forenoon long been shaping thoughts within, and which now would fain rest a while. An inner shudder which seized my soul may have signified that this also underwent a change in sympathy with the genius whose gaze was directed toward me and yet failed to rest upon me. The passivity of my gaze so long fixed won in return a comprehension of his own gaze: his longing always in vain to enable the soul-forces of the eye to work.

[ 8 ] And so there appeared before my soul the soul of Nietzsche, hovering above his head, boundless in its spiritual light; surrendered wholly to the spiritual worlds, longing after its environment but failing to discover it; and yet chained to the body, which would have to do with the soul only so long as the soul longed for this present world. Nietzsche's soul was still there, but only from without could it hold to the body, that body which so long as the soul remained within it had offered resistance to the full unfolding of its light.

[ 9 ] I had ere this read the Nietzsche who had written; now I perceived the Nietzsche who bore within his body ideas drawn from widely extended spiritual regions – ideas which still sparkled in their beauty even though they had lost on the way their primal illuminating powers. A soul which from previous earthly lives bore rich wealth of light, but which could not in this life cause all its light to shine. I had admired what Nietzsche wrote; but now I saw a luminous form behind that which I had admired.

[ 10 ] In my thoughts I could only stammer over what I then beheld; and this stammering is in effect my book, Nietzsche as the Adversary of His Age. That the book is no more than a stammering conceals what is none the less true, that the form of Nietzsche I beheld inspired the book.

[ 11 ] Frau Förster-Nietzsche then requested me to set Nietzsche's library in order. In this way I was enabled to spend several weeks in the Nietzsche archives at Naumburg. In this way also I formed an intimate friendship with Fritz Koegel. It was a beautiful task which placed before my eyes the books in which Nietzsche himself had read. His spirit lived in the impressions which these volumes made upon me – a volume of Emerson's filled throughout with marginal comments showing all the signs of an absorbing study; Guyau's writing bearing the same indications; books containing violent critical comments from his hand – a great number of marginal comments in which one could see his ideas in germinal form.

[ 12 ] A penetrating conception of Nietzsche's final creative period shone clearly before me as I read his marginal comments on Eugen Dühring's chief philosophical work. Dühring there develops the thought that one can conceive the cosmos at a single moment as a combination of elementary parts. Thus the history of the world would be the series of all such possible combinations. When once these should have been formed, then the first would have to return, and the whole series would be repeated. If anything thus exists in reality, it must have occurred innumerable times in the past, and must occur again innumerable times in future. Thus we should arrive at the conception of the eternal repetition of similar states of the cosmos. Dühring rejects this thought as an impossibility Nietzsche reads this; he receives from it an impression, which works further in the depths of his soul and finally take form within him as “the return of the similar,” which, together with the idea of the “superman,” dominates his final creative period.

[ 13 ] I was profoundly impressed – indeed shocked – by the impression which I received from thus following Nietzsche in his reading. For I saw what an opposition there was between the character of Nietzsche's spirit and that of his contemporaries. Dühring, the extreme positivist, who rejects everything which is not the result of a system of reasoning directed with cold and mathematical regularity, considers “the eternal repetition of the similar” as an absurdity, and sets up the idea only to show its impossibility; but Nietzsche must take this up as his solution of the world-riddle, as an intuition , arising from the depths of his own soul.

[ 14 ] Thus Nietzsche stands in absolute opposition to much which pressed in upon him as the content of the thought and feeling of his age. This driving pressure he so receives that it pains him deeply, and it is in grief, in inexpressible sorrow of spirit, that he shapes the content of his own soul. This was the tragedy of his creative work.

This reached its climax while he was sketching the outlines for his last work, Willen zur Macht, eine Umwertung aller Werte.² Nietzsche was impelled to bring up in purely spiritual fashion everything which he thought or experienced in the depth of his soul. To create a world-concept from the spiritual events in which the soul itself participates – this was the tendency of his thought. But the positivistic world conception of his age, the age of natural science, swept in upon him. In this conception there was nothing but the purely materialistic world, void of spirit. What remained of the spiritual way of thought in the conception was only the remains of ancient ways of thinking, and these no longer found him. Nietzsche's unlimited sense for truth would expunge all this. In this way he came to think as an extreme positivist. A spiritual world behind the material became to him a lie. But he could create only out of his own soul – so create that true creation seemed to him to have meaning only when it holds before itself in idea the content of the spiritual world. Yet this content he rejected. The natural-scientific world-content had so firmly gripped his soul he would create this as if in spiritual fashion. Lyrically, in dionysiac rush of soul, does his mind soar aloft in Zarathustra. In wonderful fashion does the spiritual hover there, but it is a wonderful spiritual dream woven out of the stuff of material reality. The spirit strews this about in its effort to escape because it does not find itself but can only live in a seeming reality in that dream reflected from the material.

[ 15 ] In my own mind I dwelt much during those Weimar days in the contemplation of Nietzsche's type of mind. In my own spiritual experience this type of mind had also its place. My spiritual experience could enter sympathetically into Nietzsche's struggles, into his tragedy. What had this to do with the positivistic forms in which Nietzsche proclaimed the conclusions of his thought?

[ 16 ] Others looked upon me as a “Nietzschean,” merely because I could unreservedly admire what was entirely opposed to my own way of thinking. I was impressed by the way in which Nietzsche's mind revealed itself; in just this aspect I felt myself close to him, for in the content of his thought he was close to no one; as to the experience of the spiritual way of thought he felt himself isolated both from men and from his age.

[ 17 ] For a long time I was in frequent intercourse with the editor of Nietzsche's works, Fritz Koegel. We discussed in detail many things pertaining to the publication of Nietzsche's works. I never had any official relation to the Nietzsche archives or the publication of his works. When Frau Förster Nietzsche wished to offer me such a relationship, this led to a conflict with Fritz Koegel which at once rendered it impossible that I should have any share in the Nietzsche archives.

[ 18 ] My connection with the Nietzsche archives constituted a very stimulating episode in my life at Weimar, and the final rupture of this relationship caused me deep regret.

[ 19 ] Out of the various activities in connection with Nietzsche, there remained with me a view of his personality – that of one whose fate it was to share tragically in the life of the age of natural science covering the latter half of the nineteenth century and finally to be shattered by his impact with that age. He sought in that age, but nothing could he find. As to myself, I was only confirmed by my experience with him in the conviction that all seeking for reality in the data of natural science would be vain except as it directed its view, not within these data, but through them into the world of spirit.

[ 20 ] It was thus that Nietzsche's work brought the problem of natural science before my mind in a new form. Goethe and Nietzsche stood in perspective before me. Goethe's strong sense for reality directed him toward the essential being and processes of nature. He desired to remain within nature He restricted himself to pure perceptions of the plant, animal, and human forms. But, while he kept his mind moving among these forms, he came everywhere upon spirit. For within the material he found everywhere dominant the spirit. All the way to the actual perception of the spirit living and controlling he would not advance. A spiritual sort of natural science was what he constructed, but he paused before arriving at the knowledge of pure spirit lest he should lose his hold upon reality.

[ 21 ] Nietzsche proceeded from the vision of the spiritual after the manner of myths. Apollo and Dionysos were spiritual forms which he experienced in vital fashion. The history of the human spiritual seemed to him to have been a history of co-operation and also of conflict between Dionysos and Apollo. But he got only as far as the mythical conception of such spiritual forms. He did not press forward to the perception of real spiritual being. Beginning with the spiritual in myth, he made a path for himself to nature. In Nietzsche's thought Apollo had to represent the material after the manner of natural science; Dionysos had to be conceived as symbolizing the forces of nature. But thus was Apollo's beauty dimmed; thus was the world-emotion of Dionysos paralysed into the regularity of natural law.

[ 22 ] Goethe found the spirit in the reality of nature; Nietzsche lost the spirit-myth in the dream of nature in which he lived.

[ 23 ] I stood between these two opposites. The experiences of soul through which I had passed in writing my book Nietzsche as the Adversary of His Age could at first make no advance; on the contrary, in the last period of my life in Weimar, Goethe became once more dominant in my reflections. I wished to indicate the road by which the life of humanity had expressed itself in philosophy up to the time of Goethe, in order to conceive the philosophy of Goethe as proceeding out of this life. This endeavour I made in the book Goethes Weltanschauung³ which was published in 1897. [ 24 ] In this book it was my purpose to bring to light how Goethe, wherever he directed his eyes to the understanding of nature, saw shining forth everywhere the spiritual; but I did not touch upon the manner in which Goethe related himself to spirit as such. My purpose was to characterize that part of Goethe's philosophy which expressed itself vitally in a spiritual view of nature.

[ 25 ] Nietzsche's ideas of the “eternal repetition” and of “supermen” remained long in my mind. For in these was reflected that which a personality must feel concerning the evolution and essential being of humanity when this personality is kept back from grasping the spiritual world by the restricted thought in the philosophy of nature characterizing the end of the nineteenth century. Nietzsche perceived the evolution of humanity in such a way that whatever happened at any moment has already happened innumerable times in precisely the same form, and will happen again innumerable times in future. The atomistic conception of the cosmos makes the present moment seem a certain definite combination of the smallest entities; this must be followed by another, and this in turn by yet another – until, when all possible combinations have been formed, the first must again appear. A human life with all its individual details has been present innumerable times; it will return with all its details in innumerable times.

[ 26 ] The “repeated earth-lives” of humanity shone darkly in Nietzsche's subconsciousness. These lead the individual human life through human evolution to life-stages at which overruling destiny causes men to pass, not to a repetition of the earth-life, but by ways spiritually determined to a traversing in many forms through the course of the world. Nietzsche was fettered by the natural-scientific conception. What this conception could make of repeated earth-lives – this exercised a fascination upon his mind. This he vitally experienced; for he felt his own life to be a tragedy filled with the bitterest experiences, weighed down by grief. To live such a life countless times – this was what he dwelt upon instead of the liberating experience which is to follow upon such a tragedy in the further unfolding of future lives.

[ 27 ] Nietzsche felt also that in the man who is living through one earthly existence another man is revealed, a superman, who is able to form but a fragment of his whole life in a bodily existence on earth. The natural-scientific conception of evolution caused him to view this superman, not as the spirit dominant within the sense-physical, but as that which is shaping itself through a merely natural process of evolution. As man has evolved out of the animal, so will the “superman” evolve out of man. The natural scientific view drew Nietzsche's eyes away from the spiritual man to the natural man, and dazzled him with the thought of a higher “natural man.”

[ 28 ] What Nietzsche had experienced in this way of thought was present in the utmost vividness in my mind during the summer of 1896. At that time Fritz Koegel gave me his collection of Nietzsche's aphorisms concerning the “eternal repetition” to look through. The opinions I formed at that time of this process of Nietzsche's thought were expressed in an article published in 1900 in the Magazin für Literatur. Certain statements occurring in that article fix definitely my reactions at that time to Nietzsche and to natural science. I will transcribe those thoughts of mine here, freed from the polemics with which they were there associated.

[ 29 ] “There is no doubt that Nietzsche wrote these single aphorisms in a series without any order ... I still maintain the conviction I then expressed, that Nietzsche grasped this idea when reading Eugen Dühring's Kursus der Philosophie als streng Wissenschaftlicher Weltanschauung und Lebensgestaltung⁴ (Leipzig, 1875) and under the influence of this book. On page 84 of this work the thought is quite clearly expressed; but it is there as energetically opposed as Nietzsche defends it. This book is in Nietzsche's library. It was read very eagerly by Nietzsche, as is evident from numerous pencil marks on the margins ... Dühring says: ‘The profound’ logical basis of all conscious life demands in the strongest sense of the word an inexhaustibleness of forms. Is this endlessness, by virtue of which ever new forms will appear, a possibility? The mere number of the parts and of the force elements would in itself preclude the unending multiplication of combinations but for the fact that the perpetual medium of space and time promises a limitlessness in variations. Moreover, of that which can be counted only a limited number of combinations is possible. But from that which cannot according to its nature be conceived as enumerable it must be possible for a limitless number of states and relationships to come to pass. This limitlessness, which we are considering with reference to the destiny of forms in the universe, is compatible with any sort of change and even with intervals of approximation to fixity or precise repetitions (italics are mine) but not with the cessation of all variation. Whoever would cherish the conception of an existence which contradicts the primal state of things ought to reflect that the evolution in time has but a single true tendency, and that causality is always in line with this tendency. It is easier to abandon the distinction than to maintain it, and it then requires but little effort to leap over the chasm and imagine the end as analogous with the beginning. But we ought to guard against such superficial haste; for the once given existence of the universe is not merely an unimportant episode between two states of night, but rather the sole firm and illuminated ground from which we may infer the past and forecast the future ... ‘Dühring feels also that an everlasting repetition of states holds no incentive for living.’ He says: ‘Now it is self-evident that the principle of an incentive for living is incompatible with the eternal repetition of the same form ...’”

[ 30 ] Nietzsche was forced by the logic of the natural-scientific conception to a conclusion from which Dühring turned back because of mathematical considerations and the repellent prospect which these represented for human life.

[ 31 ] To quote further from my article: “... if we set up the postulate that with the material parts and the force-elements a limited number of combinations is possible, then we have the Nietzschean ideal of the ‘return of the similar. Nothing less than a defence of a contradictory idea taken from Dühring's view of the matter occurs in Aphorism 203 (Vol. XII in Koegel's edition, and Aphorism in Horneffer's work, Nietzsche's Lehre von der ewigen Wiederkunft.⁵ The amount of the all-force is definite, not something endless: we must beware of such prodigality in conceptions! Accordingly the number of stages, modifications, combinations, and evolutions of this force, though vast and practically immeasurable, is yet always definite and not endless: that is, the force is eternally the same and eternally active – even to this very moment already an endlessness has passed, which means that all possible evolutions must already have occurred. Therefore, the momentary evolution must be a repetition, and likewise that which brought it forth and that which arises from it, and so on both forwards and backwards! Everything has been innumerable times insofar as the sum total of the stages of all forces is repeated ...’ And Nietzsche's feeling in regard to these thoughts is precisely the opposite of that which Dühring experienced. To Nietzsche this thought is the loftiest formula in which life can be affirmed. Aphorism 43 (in Horneffer; 234 in Koegel's edition) runs: ‘Future history will ever more combat this thought, and never believe it, for according to its nature it must die forever! Only he remains who considers his existence capable of endless repetitions: among such, however, a state is possible to which no Utopian has ever attained.’ It can be proven that many of Nietzsche's thoughts originated in a manner similar to that of the eternal repetition. Nietzsche formed an idea opposite to any idea then present before him. At length this same tendency led to the production of his masterpiece, Umwertung aller Werte.”⁶

[ 32 ] It was then clear to me that in certain of his thoughts which strove to reach the world of spirit Nietzsche was a prisoner of his conception of nature. For this reason I was strongly opposed to the mystical interpretation of his thought of repetition. I agreed with Peter Gast, who wrote in his edition of Nietzsche's work: “The doctrine – to be understood in a purely mechanical sense – of limitedness and consequent repetition in cosmic molecular combinations.” Nietzsche believed that a lofty thought must be brought up from the foundations of natural science. That was the way in which he had to sorrow because of his age.

[ 33 ] Thus in my glimpse of Nietzsche's soul in 1896 there appeared before me what one who looked toward the spirit had to suffer from the conception of nature prevailing at the end of the nineteenth century.

• 1. Nietzsche as the Adversary of His Age.
• 2. The Will to Power, a Transvaluation of all Values.
• 3. Goethe's World-Conception.
• 4. The Course of Philosophy as a Strictly Scientific World-Conception and Shaping of Life
• 5. Nietzsche's Doctrine of the Eternal Repetition.
• 6. The Will to Power, a Transvaluation of all Values.

Spengler speaks of the sleeping plant-life and uses expressions such as these: “A plant has Being without Waking-being. In sleep all beings become plants: the tension with the environment is extinguished, the rhythm of life goes on. A plant knows only the relation to the When and Why. The pressing of the first green tips out of the winter-earth, the swelling of the buds, the whole mighty process of blossoming, giving out aroma, shining, ripening: all this is the wish for the fulfilling of a destiny and a continuous yearning question after the When.”

In contrast to this is the awakeness of animals and men. Awakeness develops an inner life. But this is torn away from cosmic being. It seems as though, in the experiences of awakeness, nothing remains of the urging, driving cosmic forces which become destiny in the plant-world. This feeling of being torn away is fully worked out in Spengler's views.

In the life of men, the plant-like element continues to work. It rules in the subconscious activities which appear as the results of the mysterious forces of the “blood.” Out of the “blood” arises what lives as the element of destiny in mankind. In contrast to this, what is formed by waking consciousness appears as a chance addition to the true Being. Spengler finds sharply etched words to describe the insignificance of waking consciousness in relation to the really creative plant-like forces in human nature: “Thinking gives itself much too high a rank in life because it does not notice or recognize other methods of apprehension and thereby loses its unprejudiced view. In truth all professional thinkers—and in all cultures almost these alone are vocal—have, as. a matter of course, held cold abstract reflection to be the activity by which men attain to ‘last things’.” Rather than being profound, it is a fairly easily achieved insight which Spengler expresses with the words: “But though man is a thinking being he is far from a being whose whole life consists in thinking.” This is as true as “that two and two are four.” But for any truth it is important just how one places it into life-connections. And Spengler never once inserts thinking into life: he places it beside life. He does this because he grasps it only in the form in which it appears in modern scientific research. There it is abstract thinking. In this form it is reflection on life, not a force of life itself. Of this thinking one may say that what works formatively in life comes out of the sleeping plant-element in man; it is not the result of waking abstraction. It is true that “The real life, history, knows only facts. Life-experience and human knowledge address themselves only to facts. The acting, willing, struggling man, who daily asserts himself against the facts and makes them useful to himself or succumbs to them, looks down on mere truths as something insignificant.”

But this abstract thinking is only a phase in the development of human life. It was preceded by a picture-thinking, which was bound up with its objects and pulsed in the deeds of men. Admittedly this thinking works in a dreamlike way in conscious human life, but it is the creator of all the early stages in the various cultures. And if one says that what appears as the deeds of men in such cultures is a result of the “blood” and not of thinking, then one abandons all hope of grasping the driving impulses of history and plunges into a clouded materialistic mysticism. For any mysticism which explains the occurrence of historical events through this or that quality of soul or spirit is clear in comparison to the mysticism of the “blood.”

If we take up such a mysticism, we cut off the possibility of rightly evaluating that period of time in which human evolution progressed from the earlier pictorial forms of thinking to the abstract method. This is not, in itself, a force which drives us to action. While this worked toward the formation of scientific research, men were subject, in their actions, to the after-effects of the old impulses springing from picture-thinking. It is significant that in occidental culture during recent centuries abstract thinking continually grows while action remains under the influence of the earlier impulses. These take on more complicated forms but produce nothing essentially new. Modern men travel on railroads in which abstract thoughts are realized, but they do so out of will-impulses which were working already before railroads existed.

But this abstract thinking is only a transitionary stage of the thinking capacity. If we have experienced it in its full purity, if we have absorbed in a full human way its coldness and impotence, but also its transparency, then we shall not be able to rest content with it. It is a dead thinking, but it can be awakened to life. It has lost the picture-quality which it had as a dream-experience, but it can attain this again in the light of an intenser consciousness. From the dream-like picture, through fully conscious abstraction, to an equally fully conscious imagination: this is the evolutionary course of human thinking. The ascent to this conscious imagination stands before the men of the Occident as the task of the future. Goethe gave a start toward it when, for the understanding of the forming of plants, he demanded the idea-picture of the archetypal plant. And this imaginative thinking can engender impulses to action.

One who denies this and stops with abstract thinking will certainly come to the view that thinking is an unfruitful appendix to life. Abstract thinking makes the cognizing man a mere spectator of life. This spectator-standpoint shows itself in Spengler. As a modern man he has lived himself into this abstract thinking. He is a significant personality. He can feel how, with this thinking, he stands outside of life. But life is his main interest. And the question arises in him: What can a man do in life with this thinking? But this points us to the tragedy in the life of modern man. He has raised himself to the level of abstract thinking, but he does not know how to do anything for life with it. Spengler's book expresses what is a fact for many persons, but which they have never noticed. The men of our culture are fully awake in their thinking, but with their awakeness they stand there perplexed.

Spengler's Decline of the West is a book of perplexity. The author has a right to speak of this decline. For the forces of decay, to which others passively succumb, work actively in him. He understands them, yet he refuses to come to those forces of ascent which can be achieved in waking. Therefore, he sees only decline and expects the continuation of this in the mystic darkness of the “blood.”

An alarming trait runs through Spengler's presentation. Accomplished intellectual soul-constitution, grown confused concerning itself, approaches the events of the historical life of man only to be repeatedly overpowered by these facts. The agnosticism of modern times is taken with such complete earnestness that it is not only formulated theoretically but raised to a method of research. The various cultures are so described that each sets before us a picture which drives us to flee from our own Waking-being. But this flight is not into the fruitful dreams of the poet, which plunge into life and transform cold thinking into spirit; much more is it a flight into an artificial and oppressive nightmare. Glittering abstract thinking, which is afraid of itself and seeks to drown itself in dreams!

Now, I wish to approach the problem we are dealing with in these reflections from another point of departure. In spiritual science we must proceed so that we encircle the problem, in a sense, and approach it from various points and directions. When we observe a life such as Goethe's, one thing must strike us that may become a profound riddle in the evolution of humanity. This is so even when we take into consideration repeated lives on earth and include them in our deliberation of the molding of a human life. The problem is this: What is the reason that individuals such as Goethe are capable of creating something so significant out of their inner nature, as he did especially through his Faust, and through this exert so important an influence on the rest of humanity? How does it happen that certain individuals are separated from the rest of humanity and are summoned by cosmic destiny to do something of such significance? We compare such an important life and work with that of each individual and ask ourselves: What conclusion can be drawn from the difference between these individual lives and the lives of these preeminent persons?

This question can be answered only when we observe life somewhat more thoroughly with the tools provided by spiritual science. To begin with, all that a person can know, especially in our time, is intended to conceal and disguise certain things and to keep unprejudiced reflections out of touch with them. This often makes it necessary in the sphere of spiritual science to adapt what we say to what can be understood by others.

Now, the description we generally give in spiritual science is that man consists of physical body, etheric body, astral body, and ego. In explaining the alternation between waking and sleeping, we say that in the waking state the ego and astral body are within the physical and etheric bodies but, during sleep, the ego and astral body are outside. This is adequate for a primary understanding, and it corresponds exactly with the spiritual scientific facts. But the truth is that we give only a part of the full reality in this description. We can never encompass the full reality in just one description, and thus we exhaust only part of anything we describe. We always need to seek light from other sources in order to properly illumine the part of reality already described. Here it must be stated that, speaking generally, sleeping and waking are really a sort of cyclic movement. Strictly speaking, the ego and astral body are outside the physical and etheric bodies in sleep only in being outside the head. Because the ego and astral body in sleep are outside the physical and etheric head, they bring about a more vivid activity in the rest of the human organization. It is, indeed, during sleep, when the ego and astral body are working from without upon the human being, that everything in him that does not belong to the head but to other parts of his organization is subjected to a far stronger influence of the ego and astral body than when he is awake. It may even be said that the action that the ego and astral body bring to bear upon the head in the waking state is exerted upon the rest of the organism during sleep. We can, therefore, rightly compare the ego with the sun, which illumines our environment during the day but during the night, it not only is outside of us but lights the other side of the earth. So, likewise, is it day in the rest of our organism when it is night for our sensory perception, which is primarily connected with the head; reciprocally, it is night for the rest of our organism when it is day for our head; that is, the rest of our organism is more or less withdrawn from the ego and astral body when we are awake. If we wish to understand the entire human being, this is something that must also be added to illumine the full reality.

Now, it is important to grasp correctly the connection of the psychic with the physical in man if we wish to understand properly what I have just told you. I have often stressed the fact that the nervous system of the physical organism is a unified organization, and it is really sheer nonsense, impossible to prove anatomically, to classify the nerves as sensory and motor. They are organized as a unity and all have one function. The so-called motor nerves are distinguished from the so-called sensory only to the extent that the sensory nerves are arranged to serve our perception of the outer world whereas the motor nerves serve for the perception of our organism. It is not the function of a motor nerve to cause my hand to move, for example; this is sheer nonsense. It exists for the purpose of perceiving my hand's movement from within. The sensory nerves, however, serve in the perception of the outer world. This is their sole distinction. As you know, our nervous system is divided into three branches: those nerves whose main center is the brain, centered in the head, the nerves that are centered in the spinal cord, and the nerves that belong to the ganglionic system [autonomic nervous system]. These are, in essence, the three kinds of nerves, and the important point is to know how they are related to the spiritual members of our organism.

Which is the finest and most advanced member of the nervous system and which the least? Quite obviously, those who adhere to the ordinary scientific world conception will answer that the nervous system of the brain is naturally the noblest because it distinguishes man from the animal. But such is not the case. This nervous system of the brain is really connected with the entire organization of the etheric body. Obviously, additional relationships exist everywhere so that our brain system is naturally related to the astral body or the ego. But these are secondary relationships. Those between our nervous system of the brain and our etheric body are the primary, original ones. This has nothing to do with the view I once presented in which I explained that the entire nervous system has been brought into existence with the help of the astral body. This is something quite different and must be kept quite distinct. In its original potentiality, the nervous system was brought into existence during the Moon period. It has evolved further, however, and other relationships have been introduced since its first formation, so that our brain system really has its most intimate and important relationship with our etheric body. The spinal cord system has its most intimate and primary relationships with our present astral body, and the ganglionic system is related with the actual ego. These are the primary relationships as they now exist.

Considering all this, we shall readily see that an especially active relationship exists during the state of sleep between our ego and ganglionic system, which extends throughout the trunk of the body, ensheathing the spinal cord, etc. But these relationships are lessened during the waking life of day. They are more intimate during sleep, as are the relationships between the astral body and spinal cord nerves. We may say, then, that during sleep especially intimate relationships obtain between our astral body and the nerves of the spinal cord, and between our ego and ganglionic system. To a greater or lesser degree, we live during sleep, as regards our ego, in a strong connection with our ganglionic system. Someday, through a thorough study of the puzzling world of dreams, people will come to know what I am here pointing out on the basis of spiritual scientific investigation.

Taking this into consideration, you will arrive at a transition to another essential, important thought. Something significant for our life must be due to the rhythmical alternation that occurs in the living union between the ego and the ganglionic system, and between the astral body and the spinal cord system. This rhythmical alternation is identical with the alternation of sleeping and waking. Thus, you will not be surprised when the statement is made that, just because the ego is really so truly in the ganglionic system and the astral body is so truly in the spinal cord system, man wakes in relation to the ganglionic and spinal cord systems during sleep, and sleeps in this relationship while awake. Here we can only ask how it comes about that so little is known of that vivid state of waking that must really be developed during sleep. Well, when you consider how man has come to be, that his ego has taken its place in him only during earthly existence and is, therefore, really the baby among his human members, it will not then seem amazing that this ego life cannot yet bring to consciousness what it experiences in the ganglionic system during sleep, whereas it can bring into full consciousness what it experiences when it is in the head, which is primarily the result of all those impulses that were at work during the Moon, Sun, etc., periods.

What the ego can bring to consciousness depends on the instrument it can use. That used during the night is still comparatively delicate. As I have pointed out in previous lectures, the rest of the organism really developed later than the head, has only been added later, and is an appendage of the fully developed head organism. When we say that relative to his physical body, man has passed through longer or shorter stages beginning with Saturn, we are referring only to his head. What is attached to his head is in many ways a later formation of the Moon period, and even of the earth. It is for this reason that the vivid life that is developed during sleep, and that has its organic seat to a large extent in the spinal cord and ganglionic systems, enters consciousness at first only in a small degree. But it is not because of this a less significantly vivid life. One can say with equal justification that during sleep the possibility is offered to man to descend into his ganglionic system and that in the waking state the possibility is given to ascend to his senses and brain system. You will surely say, “How this complicates and confuses everything that we have acquired!” Man, however, is a complicated being and we do not learn to understand him when we fail to permit these complex complications to work upon us.

Now just suppose that what I have described regarding Goethe actually happens to someone and his etheric body is loosened. Then an entirely different relationship comes about during the waking life between his soul-spiritual and his organic-physical nature. As I expressed it yesterday, he is put on a sort of isolated pedestal. But such an effect can never come about without being followed by another. It is important to bear in mind that such a relationship does not occur one-sidedly, but brings about another. If one expresses what I characterized yesterday somewhat more crudely, we may even say that the loosening of the etheric body influences the entire waking life in a certain way, but this cannot happen without also influencing the sleeping life. The result is simply that the person comes into looser relationships with his brain impressions. Because of this, he enters into more intimate relationships during the waking state with his spinal cord nerves and ganglionic system. At the time that Goethe fell ill, he developed, as it were, a looser relationship with his brain but at the same time he experienced a more intimate relationship with his ganglionic and spinal cord systems.

What is actually happening as a result of this experience? What does it mean to say that a more intimate relationship comes about with the ganglionic and spinal cord systems? It means that the individual enters into an entirely different relationship with the external world. We are, of course, always in the most intimate relationship with the outer world, but we merely fail to observe how intimate the relationship is. But I have often called your attention to the fact that the air that you hold within you at one moment is, in the next, outside, and then different air is taken in. Thus, what is outside takes on the form of the body and unites with it when you inhale. It is only seemingly true that the organism is distinct from the external world. It is a member of it and belongs to it. If, therefore, such a modification in an individual's relationship to the external world occurs as has been described, it makes itself felt strongly in his life. Indeed, it may be said that in such a personality as Goethe's, the lower nature, which we generally connect with the spinal cord and ganglionic systems, must come to the fore all the more strongly through this process. As the forces draw back from the head, the ganglionic and spinal cord systems take possession of them in larger measure.

An understanding for what really happens here is acquired only when we permeate ourselves with the knowledge that what we call the intellect and reason is not really so closely bound up with our individuality as is ordinarily assumed. It is clear that contemporary basic conceptions of these things are completely wrong; in part, it is in these matters that contemporary views are least frequently right. This has been especially evident in the muddle-headed behavior by some people in our age, including members of the most learned circles, when they tried to interpret their experiences with so-called dogs, apes, horses, etc. As you know, reports came out of the blue and were circulated about educated horses that can speak and do all sorts of things, about a highly educated dog that made a great stir in Mannheim, and an educated monkey in the Frankfurt zoo that had been taught to do arithmetic, as well as other things that one cannot mention in polite society. The Frankfurt chimpanzee, in other words, has been trained in certain natural necessities to behave like humans rather than monkeys. I will not pursue this further, but all this caused the greatest astonishment, not only among laymen, but also among professionals. They were actually enraptured, especially when the Mannheim dog, after one of its beloved offspring died, wrote a letter telling how this dear puppy would be together with the archetypal soul, what it would be like and so on. That dog wrote a most intelligent letter.

Well, we need not elaborate on these specially complicated expressions of intelligence, but what stands out is that all these various animals performed feats of arithmetic. A great deal of attention was then given to the investigation of what such animals can achieve. Something quite unusual came to light in the case of the Frankfurt ape. It was possible to witness that when he was given a problem in addition to which he had to find a definite answer he pointed to the correct number in a series placed side by side. It was then discovered that this educated ape had simply formed the habit of being guided by the direction of the glance of his trainer. Then some of those who had previously been astonished said, “He has no trace of a mind; his training is everything!” In other words, the animal was taking his direction from his trainer and followed nothing more than a somewhat complicated training procedure. Just as a dog fetches a stone when it is thrown, so did the ape produce from the series of numbers the one indicated by the glance of his trainer.

Upon more thorough investigation, similar findings will undoubtedly be obtained in experiments with the other animals. Whatever, we cannot suppress our astonishment that people are so amazed when animals perform something that is seemingly human. How much more objective understanding, how much intellect, is actually associated with the so-called instinctual behavior in animals. As a matter of fact, the enormously important achievements and profoundly significant connections in the animal realm cause us to admire the wisdom underlying all happenings. We do not have wisdom merely in our heads; wisdom surrounds us everywhere like light, working everywhere, even through the animal kingdom. In the presence of such unusual phenomena as we have mentioned, only those people are astonished who have not seriously dealt with scientific developments. To all those who today are writing such learned tracts on the Mannheim dog and other dogs, on horses and the Frankfurt ape, along with much else because these are not unique—to all these I should like to read a passage from Comparative Psychology by Carus⁵⁹ that was published as early as 1866. Since they are not here, I will read the passage to you. Carus writes:

... When, therefore, the dog, for example, has long been treated with kindness and affection by his master, the human traits imprint themselves upon the animal quite objectively, even though it has no conception of goodness as such; they blend with the sensory image of this person that the dog has often seen and cause the animal to recognize him, even apart from the sense of sight, merely through scent or hearing, as the one from whom something good once came to him. If, therefore, some suffering befalls this man, if he is even deprived, perhaps, of the possibility of continuing his kindness to the dog, the animal feels this as something evil inflicted upon him and is moved thereby to rage and revenge; all this occurs without any abstract thinking whatever, but only through the succession of one sensory image after another.

It is certainly true that for the dog sensory image follows sensory image; however, intelligence and wisdom are at the bottom of the phenomenon per se. Carus continues as follows:

Yet is it strange how closely actual thinking is approached and may be resembled in its results by such a peculiar weaving together, separating and again joining together of the images of the inner sense. Thus, I once saw a well-trained white poodle (this was not the Mannheim dog because this book was written in 1866) that correctly picked out and placed together letters for words spoken to him. He also seemed to solve simple problems in arithmetic by bringing together figures written, as were the letters, on separate sheets of paper, seemed to be able to count how many ladies were present in the company, and did other similar things. Of course, if all this had depended upon a real understanding of number as a mathematical concept, it would not have been possible without actual reflection. It turned out, however, that the dog had simply been trained to pick up, on a slight gesture or sound from his master, the paper bearing the required letter or number from the series of sheets laid before him. Upon another indication through an equally slight sound, like the clicking of the thumbnail against the nail of another finger, he would lay the sheet down in another row, thus performing what seemed to be a miracle.⁶⁰

You see, not only the phenomenon, but also its explanation has long been known. Only now has this explanation been furnished again by the scientists because people pay no attention to what has been accomplished in the past. It is only for this reason that such things occur, and they bear testimony, not to our advanced science, but to our advanced ignorance!

On the other hand, certain objections have rightly been raised. If we had only these explanations (as we have heard them today) they might be considered equally naive, because Hermann Bahr⁶¹ has quite correctly reminded us of the following. Herr Pfungst⁶² demonstrated that the horses reacted to extremely slight cues made unconsciously and unperceived by their trainers. But Herr Pfungst was able to perceive these exceedingly slight gestures only after he had worked for a long time in his physiological laboratory constructing an apparatus to detect them. Bahr justifiably raises the objection that it was certainly most peculiar that only the horse should be clever enough to observe the gestures, whereas a university instructor had to work for years constructing an apparatus to do so—I believe it took him ten or more years. In all such things there is obviously a bit of truth, but we must simply view them in the right way.

With the proper perception, one can obviously explain such phenomena only when one thinks of objective wisdom and understanding as qualities that, along with instinctive behavior, have been instilled in things, and when one thinks of an animal as part of a complete system of interrelated objective wisdom permeating the world. In other words, they can be explained only when we are no longer limited to the idea that wisdom has come into the world through man alone, but recognize that wisdom is to be found throughout the universe. Man, by reason of his special organization, is able to perceive more of this wisdom than other beings, and is thus distinguished from them. Because of his organization, he can perceive more than they, but through the wisdom implanted in them, they can perform wisdom-filled tasks as he can. It is, however, a different kind of wisdom. The phenomena of these unusual expressions of wisdoms are really far less important to serious observers of the world than the phenomena that are always spread out before their eyes. These are far more important and, if you take this into consideration, you will no longer find incomprehensible what I am about to say.

An animal, far more intensely than man, fits into the universal wisdom and is quite intimately united with it. Its orders, so to speak, are far more compulsory than those of man. Human beings are much freer, and so it is possible for them to reserve forces for the cognition of interrelationships. The essential point is that the physical body of an animal—especially the higher ones—is fitted into the same universal interrelationships as man's etheric body. Thus, man knows more of the cosmic relationships, but animals are far more intimately united with them; they are far closer to, and more interwoven with, them. Therefore, if you take this objectively dominant reason into consideration tell yourself this: “We are surrounded not only by air and light but also by governing reason; we do not move merely through illumined space but also through the space of wisdom and governing reason.” You will then fully understand what it means for a person to be fitted into the world in regard to the finer relationships of his or her organs, and not just in an ordinary way. In normal life, a man, for example, is joined to spiritual cosmic relationship in such a fashion that the connection between his ego and ganglionic system, and between his astral body and spinal cord system, are greatly impaired during the waking life of day. But because these connections are subdued, he is not too attentive in ordinary, normal life to what is going on around him. It would be possible for him to observe this only if he really should see with his ganglionic system as he otherwise perceives with his head.

If, however, as in the special case of Goethe, the astral body is brought into a more vivid relationship with the spinal cord system and the ego with the ganglionic, because the ether body has withdrawn from the head, then far more vivid intercourse occurs with what is going on in our surroundings. But it is concealed from us in normal life because it is only while we are asleep at night that we enter into relationship with our spiritual environment. Here you arrive at an understanding of how the things Goethe has written were for him genuine perceptions, and although these could naturally not have been so clear as our sensory perceptions of the external world, yet they are clearer than the perceptions that an ordinary man has of his spiritual environment. Now, what did Goethe perceive in this way with special vividness? Let us grasp this point clearly through a special instance.

Through the complications of his particular karma, Goethe was destined to enter a life of scholarship and knowledge differently from an ordinary scholar. What did he experience through this? You see, for many centuries it has been so that a man who grows into intimate union with a life of learning has experienced a significant discord. To be sure, today it is more concealed than in Goethe's time, but it nevertheless is experienced because there is an enormous field in science that has been preserved from the fourth post-Atlantean epoch in the terminologies and systems of words that we are compelled to acquire. We trade more than we realize in words. All this has been obscured somewhat through the experimentation that has gradually been introduced since the nineteenth century, and a person now grows into his knowledge so that he sees more than he did earlier. Such sciences as jurisprudence, for instance, have descended somewhat from the specially lofty positions they previously occupied. But when jurisprudence and theology still occupied their specially lofty stations, the areas of learning man was trying to penetrate were really comprehensive systems of words, and the same is true of other things that had to be taken in as an inheritance from the fourth post-Atlantean period.

Along with this, what arises from the needs of the fifth post-Atlantean period made itself felt in an ever increasing way; that is, the life that arises from the great achievements of the new period. This is not realized by anyone who is simply driven from one lecture to another, but Goethe experienced it most intensely. I say that a person who is simply driven from one lecture to another does not sense it, but he passes through it nonetheless. He really passes through it. Here we touch the edge of a certain mystery of modern life. We can judge students who are enrolled in courses according to what they experience and what they are conscious of. But what they experience is not the whole story. Their inner nature is something quite different. If these individuals who are experiencing these overlapping layers of the fourth and fifth post-Atlantean epochs really knew what a certain part of their being is going through unconsciously, they would then have an entirely different understanding of what Goethe, even in youth, concealed mysteriously in his Faust. Countless persons who are finding their way into contemporary education are unconsciously sharing in this experience.

We must, therefore, remind ourselves that, by reason of all that Goethe had acquired because of his special karma, those with whom he came into close relationship during his youth were quite different to him than they would have been if he had not had this special karma. He sensed and felt how the people with whom he became intimately associated had to stupefy the Faustian life within them so that they no longer possessed it. He was able to sense this because what lived mysteriously in his fellow men made an impression on him such as is made by one person on another only when an especially intimate relationship, indeed when love, develops between them. In such a case of ordinary life, the connection of the ego with the ganglionic system, and of the astral body with the spinal cord system is highly active, although this is not consciously perceived as such. Something very special is activated. But what is otherwise active only in a love relationship came about in Goethe vis à vis a far larger number of people, so that he experienced a tremendous, more or less subconscious, compassion for the poor fellows—excuse the expression—who did not know what their inner natures were going through as they were driven from class to class and from examination to examination. This was felt by him and it gave him a rich experience.

Experiences become conceptions. Ordinary experiences become the conceptions of everyday life, but these particular experiences become the conceptions, the mental images, that Goethe poured tumultously into Faust. They were nothing but actual experiences that he gained from the most extensive environment because his ganglionic and spinal cord life was stimulated to more than normal wakefulness. This was the opposite from the subdued head life, but it was a potentiality in him even in his boyhood. We can see this from his description of what became active in him: not only what ordinarily engages people, say in piano lessons,⁶³ became active in him but also the entire being. Goethe partook much more in the happenings of real life as a whole person than others, and we must say, therefore, that he was more wide-awake during the day than they. During the time in his youth when he was working on Faust, he was more awake during the day, and because of this he also needed what I described yesterday as the time of sleep—the ten years in Weimar. This dampening was necessary.

This, however, is just what happens to a greater or lesser degree in every human being during the course of life, only in Goethe it took place more intensely. He was simply drawn somewhat more consciously than other men into the surrounding wisdom-filled and purely spiritual influences. He became aware of what lives and weaves mysteriously within men. What, then, is this really? When we are put into the world in our ordinary and brutal waking life together with our ego, we are bound up with the world through our senses and our ordinary perceptions. But you will agree that we are now much more closely bound with this world. Our ego is, indeed, in an especially intimate relation with our ganglionic system, and the astral body with the spinal cord system. Through this relationship, we have really a far more comprehensive connection with our environing world than through the sensory system of our head.

Now you must bear in mind that man needs the rhythmic alternation of his ego and astral body in his head during the waking life of day, and outside his head during sleep; because they are outside his head during sleep, they develop an inner active life in connection with the other systems, as I have indicated. The ego and the astral body need this alternation of sinking downward into the head and rising out of it. When man's ego and astral body are outside his head, he not only develops that intimate relationship with the rest of his organism through the ganglionic and spinal cord systems, but he also develops spiritual relationships with the spiritual world. Thus, we may say that an especially active, vivid connection with the spinal cord and ganglionic systems corresponds to an active psychic-spiritual life with the spiritual world. Since we are obliged to assume that the soul-spiritual is outside the head at night, and since this causes the development of an especially active life in the rest of the organism, we must then say that during the life of day, when the ego and the astral body are more within the head, we are in turn experiencing a spiritual symbiosis with the surrounding spiritual world. In a certain sense, we submerge ourselves in an inner spiritual world in sleep, but in a surrounding spiritual world when we awake.

This state of being one with the surrounding spiritual world is more pronounced in Goethe. He is, as it were, dreaming during a state of wakefulness—just as the ordinary person does not always fall into a deep, dreamless sleep. It is seldom that anyone dreams consciously in this way during the life of the day, but people like Goethe pass into a state of dreaming even during the waking life. The forces that remain unconscious in other people become, in a certain sense, dream-forms of life for people like Goethe.

We now have an even more exact description which might tempt you to entertain the arrogant notion that all of you could easily write a Faust poem since you are experiencing the Faust dilemma by ranging out into and by living in union with the surrounding world during your daytime life. The latter is indeed true. We do experience Faust, but only as the opposite pole is experienced in the night through the ego and astral body when we do not dream. But since Goethe not only experienced this unconsciously, but also dreamed it, he could express it in Faust. He dreamed this experience and in people such as Goethe the following takes place: what they create stands in the same relationship to what the rest of us experience unconsciously as does the dream to deep sleep on the other side of our lives. This is an actual reality; the creation of the great spirits are related to the unconscious creations of other men as dream to dreamless sleep.

Even so, much remains obscure. But bear in mind that you are thereby gaining a glimpse into something that is intimately connected with human life; it may be described somewhat as follows. We could really say quite a bit about the connection between our being and the surrounding world if we could awake just to the stage of dreaming. If we were able to awaken only to the stage of dreaming, we would experience tremendous things and would also be able to describe them. But this would have a grave consequence. Just think, if all men, to express it trivially, were so conscious that they could describe everything in their environment, if they would really describe experiences, for example, like those of Goethe's as set forth in his Faust, what would we come to? What would the world then come to? Strange as it may seem but so it is, the world would come to a stop and would make no further progress! The moment everyone were to dream the way Goethe dreamt Faust, which is an utterly different kind of dreaming—the moment everyone were to dream his connection with the external world, then such people would devote all the forces developed in their inner being to such an activity. They would pour them into such things and human existence would, in some sense, consume itself. You can form a faint idea of what would happen if you just look at the many ruinous effects that are taking place because many people, although not really dreaming, imagine that they are and babble or scribble reminiscences they have picked up elsewhere. This is associated with the fact that there are entirely too many poets. Where is there anyone today who does not believe he is a poet or painter or something! The world could not continue if this were so because all good things have also their dark side, truly their dark side.

Schiller was also an important poet who dreamed much in the way I have described. Just imagine, however, that all those who in their youth were trained like Schiller to become doctors had given up the practice of medicine as he did and later, thanks to an extensive patronage, had been appointed “professor of history” without any real preparation or serious study of history! As a matter of fact, Schiller did deliver interesting lectures at the University of Jena, but his students did not get from them what they needed to learn. He also gradually stopped giving these university lectures and was happy when he did not have to give them anymore. Imagine that things would be the same with every professor of history or every young physician! Obviously, everything that is good also has its dark side. The world must be protected, so to speak, from standing still. It seems trivial to say this, but it is nevertheless a profound mystery-truth: not all people can dream in this way. The forces with which they dream must first be applied in the external world to something different so that through it a foundation may be created for a further evolution of the earth. It would come to a standstill were all men to dream as I have indicated.

Now we have reached a point where an especially paradoxical fact comes to light. To what in the world are the aforementioned forces really applied? If we observe their application in a spiritual way, they are ultimately applied to deep sleep even though you may like them to be applied to dreams. More concretely, they are applied to all that is spread out over human evolution in the most varied kinds of vocational work.

Vocational work is related to the work that was done in creating Faust, or in Schiller's Wallenstein, as deep sleep is related to dreaming. But to say that we sleep during our vocational work will seem extraordinary to you, and you will say that here, in this, you are wide awake. The truth is that there is a grand illusion in this idea that one is awake during this kind of work because what really comes into being through vocational work is not something we do in full waking consciousness. Of course, some of the effects a person's profession has upon his or her soul do enter one's consciousness, but such a person really knows nothing whatever of all that is actually present in the web of vocational labor that men are continually spinning around the world.

It is, indeed, surprising how these things are connected. Hans Sachs⁶⁴ was a shoemaker and also a poet. Jakob Boehme⁶⁵ was a shoemaker and a mystical philosopher. There you have sleeping and waking alternating through a special constellation that we may also discuss. It is possible to pass from one state into another.

What, then, is the significance of this interplay and alternation of life between vocational labor for such a man as Jakob Boehme—he really did make shoes for the good people of Görlitz—and his mystical-philosophical compositions? Many people have strange opinions of these things. Allow me to review the experience we once had when we were in Görlitz.

One evening before a lecture I was to give on Boehme,⁶⁶ I got into a conversation with a high school teacher, in which we spoke about Boehme's statue that we had just seen in the park. The people of Görlitz, as we were often told, called his monument, the “park cobbler.” We remarked that it was most beautiful, but the school teacher said he did not think so. He thought it really looked like Shakespeare and one would not know from it that Boehme had been a shoemaker. He said that to represent Boehme it would have to show that he was a shoemaker. Well, one can disregard such an attitude. As Jakob Boehme was writing his great mystical-philosophical views, he was working from the results that could have come about only through the human being having evolved through the Saturn, Sun, Moon, and Earth times; that is, through the fact that a broad stream flows through these ages and finally comes to expression in these effects. This stream manifests itself in such a personality only in a way that is the result of special karmic relationships. But just as all that has traversed the Sun and Moon periods is necessary to every individual on earth, so it is also necessary, but in a special way, in order to bring out what was in Boehme.

But then, Jakob Boehme also made shoes for the worthy Görlitzers. How does all this hang together? To be sure, the fact that a man has been able to develop the skill of a shoemaker is also connected with this stream. But when the shoes are finished, they are separated from him and their function has then nothing more to do with skill but with protecting and warming feet. They go their own way in performing their functions and are separated completely from the one who makes them; what they bring about has its effects only later. In other words, this is only a beginning.

If the initial influence leading to the mystical-philosophical activity of Jakob Boehme were represented graphically, I should have to indicate the first potential toward shoemaking here at this point. This then flows on further and in the future Vulcan evolution will have developed a degree of perfection that has been reached already by what had flowed into his mystical-philosophical activity from the Saturn evolution. This is, in a sense, an end; his shoemaking is a beginning. We say, of course, that the earth is earth at present, but if we could trace things from Saturn still further back, we might then say that, relative to certain things, the earth is already Vulcan. We should then assume Saturn at this point.

We can thus take everything in a relative way. We may say that the earth is Saturn, and that Vulcan is, in a sense, earth. What happens on the earth in the vocational labor of a man like Jakob Boehme—not in his free creative work, but what he does as vocational labor—is the beginning of something that will be as far advanced on Vulcan as the happenings on Saturn are already advanced on the earth. For Boehme to write his mystical-philosophical books on earth, it was necessary for something to have happened on Saturn that was similar to what he has done on earth in making shoes. Likewise, Boehme's shoemaking here on earth has the effect that something may be done on Vulcan that will be similar to his writing mystical philosophy here on earth.

There is something extraordinary in all this. Here is an indication of how what is often given little value on earth is so little esteemed because it is the beginning of something that will be prized in the future. In their being, human beings are, of course, much more intimately bound up with the past since they must first familiarize themselves with what is a beginning. Therefore, they often care much less for something that is a beginning than for something that has come over to them from the past. From the scope of what we are yet to be involved in during the earth period, and so that something special may then come about when the earth shall have developed further through Jupiter and Venus to Vulcan—from all this a full consciousness will develop such as the one that exists for the philosophy of Jakob Boehme on the earth. It is for this reason that the real meaning of human external labor is enveloped now in unconsciousness, just as man was shrouded in unconsciousness on Saturn; sleep consciousness was developed on the Sun, dream consciousness on the Moon, and the present condition of waking consciousness on the earth.

The human being is thus really living in a profound sleep consciousness in his involvement with everything of his vocation. Through his vocation he is really creating, not through what gives him pleasure in it, but through what is developing without his being able to enter into it; thus does he really create future values. When a person makes a nail over and over again, it certainly does not give him or her any special pleasure. But the nail becomes detached from its producer; it has quite definite tasks. As to what then happens by means of this nail is not of further concern to the worker; he does not follow up every nail he has made. But what is enveloped there in his unconscious, profoundest sleep is destined to come to life again in the future.

We have thus been able to juxtapose what the ordinary person accomplishes: first the most insignificant work in a profession and then that which appears as the highest achievement. Superior achievements are an end; the most insignificant work is always a beginning.

I wanted to place these two concepts side by side because we cannot reflect upon how the human being is bound through his karma with his vocation until we first know how his labor, which is often connected quite externally with him, is related to the entire evolution of which he is a part. We will soon develop the real question of karma as it relates to vocation. But I had first to introduce these matters so we might attain a universal concept of what flows from a human being into his or her vocation.

These things are also exceedingly useful in forming our moral sentiments in the right way. Our judgments are incorrect because we do not focus our attention on things in the right way. A seed often appears quite insignificant beside the beautiful flower of the future. Using human work as a case in point, I wanted to show you today how seed and flower are bound up in the evolution of mankind.

• 59. The philosopher and physician Gustav Carus (1789–1869) wrote the book Vergleichende Psychologie oder Geischichte der Seele in der Reihenfolge der Tierwelt [Comparative Psychology or History of the Soul in the Order of the Animal World] (Vienna, 1866).
• 60. Cams concludes the passage with a note: “Horses have been observed to accomplish similar feats; in fact, I have seen canaries do the same thing, although not quite as completely.“
• 61. Herman Bahr (1863–1934) was a Viennese writer.
• 62. Oskar Pfungst, Das Pferd des Herrn von Osten [Mr. von Osten's Horse] (Leipzig, 1907).
• 63. Poetry and Truth, IV, 107.
• 64. Hans Sachs (1494–1576) was a shoemaker who became known as the foremost “Meistersinger“ in Nürnberg.
• 65. Jakob Böhme (1575–1624), a shoemaker in Görlitz, Silesia, is regarded to have been one of the most profound mystics in Germany.
• 66. Steiner lectured in Görlitz on December 3, 1908.

The contemplation of the world of dreams, as we did yesterday, has drawn our attention to the fact that in the moment when we enter from the world that is spread out before our senses as the world of natural laws into another world, the natural laws actually cease. I would like to say that they cease gradually, they cease little by little. In dreams, one can still clearly see how they are still based, on the one hand, on what is natural and lawful, but how, on the other hand, moral and ethical connections play into the dream, how one thing is connected to another in such a way that something is expressed in the context, such as, let us say, the moral value of the dreamer or the like. The dream is just a gentle transition from the physical-sensual world into completely different worlds, into worlds that then have nothing at all to do with the merely natural-law contexts.

Now, however, through such ideas and feelings, as they can be aroused by directing one's soul towards such transitions as are given in dreams, a, I would say, human understanding of world connections must be brought about, which otherwise should simply stand before the human soul as unrevealed secrets. You will soon feel what I actually mean. What matters is not intellectual comprehension of these things. What matters is to gain a totally human understanding, to gain a human relationship to the things with which man is connected, connected in his whole life and through the fact that he belongs to humanity. And it is impossible to say or present something about certain things in life if you have not allowed your feelings to be touched by something like what was discussed yesterday about 'Iraum. The things that depend on this coloring that the feeling gets as a result. And so today, in response to what was said yesterday about dreams and the strange utterances of the experimental magician, I want to put forward something that is linked to phenomena of life that should actually be felt as much greater mysteries than is usually the case. In connection with yesterday's considerations, such people, who from a certain point of view, bear the collective name “somnambulists”, people who show all kinds of deviations in their lives, which, for my sake, even go so far as to get up from their beds at night, climb around on roofs without falling off, and so on, that is, those people who are somnambulistic.

And secondly, from a certain point of view, I would like to discuss an appearance today that we have already discussed several times from other points of view, an appearance like that of Jakob Böhme or, for that matter, Paracelsus. And thirdly, in connection with this, I would like to discuss the appearance of Swedenborg. It can be said that today's humanity has become indifferent to everything, because the kind of interest that I would call a feuilletonistic one has spread so tremendously. Basically, phenomena such as somnambulists, Jakob Böhme or Swedenborg should be eating at people's souls, for they are quite different human phenomena that are placed in human life than ordinary citizens are.

Let us now try to understand such phenomena. Take the ordinary somnambulists. You know that in a certain way what they represent is connected with the manifestations of the moon. We have just recently spoken about the significance of the moon in the universe, and therefore this belongs in this context. I have told you that those beings who once were on Earth and brought man the original wisdom, which gradually faded away but which we find when we go back in history, that these entities have withdrawn to the Moon, as it were, to a kind of world colony, and that they populate the Moon internally. It is really the case that only the last remnants of what is characteristic of these beings have remained on earth in a coarser form. People were quite different back then, when these present-day moon beings were still on earth as the great teachers or guides of earthly humanity.

What these entities have left behind on earth are physical phenomena, the facts of reproductive life. These facts of reproductive life in its present form were not present on earth at the time when these entities gave people the original wisdom. Just as when you have dissolved any substance in a liquid, the liquid can look quite pure and even, but when the substance turns out to be sediment, then the substance is coarse and the liquid is even finer than it used to be – that is roughly what I mean here. What lives on earth today as the reproductive life is coarse in relation to what it once was. And what these beings have taken with them into the sphere of the moon is infinitely refined, has become infinitely more spiritual. But both belong together, both have been differentiated from each other. And what the moon really exerts on the earth as a force, what still works on the earth today as lunar force, is, as I told you when I discussed the position of the moon in the cosmos, that the moon actually reflects everything that is in the cosmos, not just the light of the sun, but actually reflects everything. So that we have two things in the moon: the interior of the moon, which is not currently emerging to the outside, but has closed itself off and been given a different task in the world, and that which is reflected back.

Now, in relation to his physical body, man is subject to the most powerful earthly force, gravity, in the way he moves, and also, incidentally, in the way he sits. It is always gravity that he appeals to. If he did not succumb to gravity with his physical body, he would not have these different states of equilibrium when walking, sitting, standing, and so on.

But with his etheric body, man is not so exposed to the earth force, but to the moon force. He is exposed to this force radiated back from the universe, and it pulls him out. While the force of gravity on earth pulls him down, this lunar force pulls him out into the cosmos. And this lunar force is temporarily predominantly active in somnambulant personalities. For moments, the lunar force overcomes the earthly force, and these personalities behave as if they had only an etheric body with which they can freely follow the lunar force. They drag their physical body along with them, and, as I said, climb around in the most daring way possible, as only the etheric body can, as the physical body cannot at all, but it is dragged along in such moments. So it is essentially, I would say, a breaking in of special lunar effects that occur in these somnambulistic personalities.

But now we must ask further, because everything is part of the great cosmic context, which ultimately leads back to nothing but beings. For the phenomena outside of the beings are only apparent, only the beings in the universe are truly real. So the beings in the mineral kingdom, in the plant kingdom, in the animal kingdom, are truly real, as are the human beings, the angels, the archangels and so on. These are the realities; individualized beings are the realities. The other is something that takes place between beings, the other is an appearance, it is not a reality. So when we speak of realities, we are dealing with beings.

Now, when such beings appear, individualized human beings, that is, sleepwalkers, how does the appearance of such sleepwalkers fit into the whole of the universe? How is it that there are sleepwalkers at all in the context of the universe?

Now you really must grasp what I am about to say not in a logical, intellectual context, but in an emotional one, for that is the right logic in this field. Try to penetrate your feeling with the idea that one must go, I would say, from the world of natural law, beyond the currents of the dream-like into quite different worlds where natural laws no longer apply but where other connections prevail. Try to really feel your way into it, then you will also feel that one can speak of it: what is it like for those people who, in some earth life, appear as somnambulists, with what is not of this earth life, let us say, in the pre-earthly existence or in the post-earthly existence?

Surely, we could point out all the shortcomings and dark sides of the somnambulist, and even include the mediumistic aspect, but you know all that already, or at least you can know it. They behave differently in life, they act differently, they are different. Now, if they are different in earthly life, then one would have to ask, if one were to reach the spiritual world with its feelings in this way, I would like to say, quite literally through dreams: Are they perhaps also different in the neighboring extraterrestrial life, in the pre-earthly existence? What are they like there?

You see, it is evident from such entities, which are somnambulists in earthly incarnation, that in their pre-earthly existence they were actually extremely hostile in the spiritual world towards all spiritual beings.

If we use the means that already exist and that I have often spoken to you about, to investigate a somnambulant to find out what it was like in the pre-earthly existence – since the French Course we have often spoken of this pre-earthly existence in its concrete details – if we now investigate: What were such somnambulants like before they descended to their earthly existence? As grotesque as it may seem, it must be said: they were quite out of place in their pre-earthly existence – but they were materialists in the spiritual world in their pre-earthly existence.

Of course, one is not so materialistic there as to develop theoretical views about materialism. One moves, after all, first in the world of sympathies and antipathies; not in the world of concepts and judgments, but in the world of sympathies and antipathies. These somnambulists lived in the spiritual world, but most of what they experienced in the spiritual world was unpleasant to them. Everywhere they encountered spiritual beings they felt a sense of hatred for them. And so, when they descended to earthly existence, they could not anchor their astral body in the right way within themselves. One must indeed consolidate the astral body when one descends into earthly life. This consolidation suffers from the fact that these beings have constantly taken up these forces of antipathy towards the spiritual. And then the karma, which I would call cosmically directed, arises, that these entities, in their earthly life, because they have a physical body, must be connected to this physical body in just the way that a not quite consolidated astral body must be connected to the physical body.

Now I have also shown you how one passes through the sphere of the moon when descending back to earth, how one absorbs the lunar forces. Such beings have too little independence in relation to the lunar forces. They are not sufficiently consolidated in themselves, so that a relationship with the lunar forces remains in them when they enter their physical body. The result of this is that such beings actually show less consideration for their physical body than the average person shows for his physical body. And it is this, that they remain subject to the lunar sphere, the means of education in the entire plan of the world, to cure these people of their hostile attitude towards the spiritual. So that one stands with the moon-sick before people who, in this earthly life, are to be educated to get rid of their hostility towards the spiritual by being moon-sick. Through this non-grasping of the physical body, they experience the spiritual on earth, while in the spiritual world itself they have not sufficiently experienced the spiritual.

The normal citizen, who is now firmly seated in his physical body, is much more firmly seated in it today than is desirable for the good of humanity; he is terribly stuck in it. But the somnambulists pay very little attention to this physical body. Therefore, under certain constellations, they may experience moments when they are more given to the forces of the moon than to the forces of the earth.

Let us now move on from these personalities to one who, I would say, stood there in a certain greatness in Jakob Böhme or Paracelsus. Of course, such personalities also appear in history in a less grandiose way, not now in the present time, but it is not so long ago that such personalities were around. I would say there have always been more or less little Jakob Böhmes. Until a few decades ago, you could still find such little Jakob Böhmes, these personalities who, when you look at them so outwardly in ordinary life, are distinguished by the fact that they look into nature in a different way than is the case with the average citizen.

Take a characteristic manifestation in the case of Jakob Böhme. What was in his whole human character was already manifested in his youth. Take the characteristic manifestation: he tends animals like others do, when suddenly he has the urge to leave the animals, the herd and the others who are there, and to go to a place up in the mountains. Driven by instinct, he looks at a particular place. There he finds a hole in the ground, the earth is open. He looks down and finds a treasure down there. It shines up at him. He is amazed by this apparition, but he goes away in prayer. It does not even occur to him to take any of it. He often went back to look again. The hole was no longer there, the treasure must have been covered, and so on. He should have thoroughly convinced himself that what he had seen did not exist in the physical world, but of course, given his whole spiritual makeup, he never came to believe that he had not seen something after all.

Thus, what later emerged as his special way of thinking was prepared in him: to see into the borderline processes of things, the essence of things, everywhere. Anyone who reads Jakob Böhme's writings with even a little understanding will notice that the man saw salt and sulfur differently than a normal chemist of the time, of course. He speaks out of completely different insights. He even speaks out of insights that are not quite so familiar to him, so that language everywhere meets what he sees, because language is really sometimes confused and chaotic, and you have to live in it if you want to understand what this Jakob Böhme actually saw.

Now, to help you visualize the whole phenomenon of Jakob Böhme, I remind you of what I told you about the Druids. They dimmed the physical sunlight with their cromlechs, looked into the shadows, and in the shadows they saw the spiritual that radiates from the sun. For other people, shadows are just shadows, they are not light, they are something negative. For the Druids, however, it was something very real. And the shadow was not only different in its direction, depending on whether it appeared in March or October, but also in its inner attitude, in its coloring, in its coloring, but also in particular in the spiritual that it contained. If you push back the physical rays of the sun, so to speak, then the spiritual that the sun radiates appears precisely in the shadow. But for Jakob Böhme, this was what followed from his entire human essence. I would say that when he gave himself an inward jolt in a certain direction – it's a rough way of speaking, but that's how it is – when he gave himself an inward jolt, he could extinguish the physical sunlight and actually see into the darkness.

And what happens when you look through something where you don't follow the light, so to speak, but where you have something like a boundary in front of you? Something like a mirror appears. But when you look, let's say, like this - I'm drawing the physical eye, but it's not so much the physical eye that matters - there is light everywhere. Well, then you just see the physical things. But when you can extinguish this physical sunlight through your own power, then looking into the darkness actually occurs in the back. You don't even need the shadow, looking into the darkness occurs. But when this looking into the darkness occurs, then it has the effect of a mirror. And because Jacob Böhme could see like this, he saw things as if they were reflected in the darkness, and they gave back to his soul's eye what they had inwardly spiritually. So he saw the most ordinary objects when he tuned into them, especially the characteristic objects he speaks of, salt, sulfur, mercury and so on, not as one sees them when looking at them under ordinary circumstances, but he saw their essence, that which underlies them spiritually, mirrored in the darkness.

This was the special way in which he saw: He saw what underlies things spiritually, mirrored in the darkness. He saw them in the glow of the sun's effects, but excluding the physical effects of light and heat. While the somnambulists bring their will into the lunar effects and are thus less subject to the gravity of the earth for moments, and are more exposed to the lunar effects, while the ordinary somnambulists follow the lunar effects with their organs of will, Böhme was able to follow the solar effects with his organ of knowledge, and was thus a solar man, so to speak, a solar addict in contrast to the lunar addicts. And in such people, as Jakob Böhme was in his particularly characteristic greatness, we again have human individualities that stand out from ordinary humanity through a special relationship to the spiritual: sun people.

Again, with these sun people, we must ask: What were they like in their pre-earthly existence? Yes, you see, the pre-earthly existence of such people is actually extremely interesting. I have often reminded you that in the early days of human development, people always looked back to their pre-earthly existence. Something occurred in their consciousness that allowed them to have a kind of memory of their pre-earthly existence. They knew: I descended from spiritual worlds into the earthly world.

Something like this, not like a personal looking back, but a looking back on the way one looked at the spiritual world before one's earthly existence, emerged atavistically in Jakob Böhme and Paracelsus. As a result, such people have more of a connection to the elemental spirits of nature than to what natural things outwardly represent on their surface. They see more the spiritual entities that are within nature. For example, what is called sulfur on earth is not seen in the pre-earthly existence, but, if I may express it this way, the elemental spirit that underlies sulfur is seen. This is seen in the pre-earthly existence.

The yellow sulfur or sulfur of a different color – this concept does not exist in the pre-earthly existence. For the pre-earthly existence, there is not even an idea of the “sulfur” that people on earth talk about. There is absolutely nothing of the physical sulfur, but there is an idea in the pre-earthly existence of the very different spiritual essence that underlies the sulfur. These are the qualities that people like Jakob Böhme and Paracelsus possess.

As a result, they have precisely the power to exclude physical sunlight and, in physical darkness – I cannot say to see the spiritual effects of the sun, just as one does not see light or color, and so not see the spiritual effects of the sun either – I would say that with the vision, one encounters this physical darkness, but in spiritual elevation, which then reflects the spiritual that is present in the nature beings and natural forces. |

And basically it is actually like this: if there were not occasionally people who provide such inspiration – the channels through which such inspiration enters humanity are usually not taken into account – people would not know much about nature at all, because these inspirations are also necessary for even the most abstract knowledge of nature. The others then put everything into intellectual terms. But this looking into the living nature of things comes from such sun people.

You see, it became more and more difficult to express such things in the world the closer we came to the 20th century. Most of you know the biography of Jakob Böhme. You know how he was persecuted. If he had appeared in the last third of the 19th century, or if someone like Jakob Böhme, with the particular way he spoke, had appeared in the last third of the 19th century, he would probably have been locked up in an asylum. He would have fared much worse than he did in his environment at the time, but it was difficult even then to appear. After all, Jakob Böhme had, in a sense, still been able to feel the benefit of that time, and this benefit consisted, for example, in the fact that he was not maltreated with what we already have to learn in schools today. School education, elementary school education, was not so advanced. Please do not think that I am speaking against elementary education, but it must be said that things must also be judged from a different point of view. Perhaps not many of you have lived in such places where some retired shoemaker was a teacher. In such places, children have not learned all that much wisdom in the time that people in the present day have been able to live through in their youth; they remained much more untouched. But what one is exposed to in today's normal school not only trains something, but also kills something. Jakob Böhme had the good fortune not to have been subjected to such a school education, and therefore what was in him as a sun-person could push its way to the surface.

Yes, it is already there in the person; but sometimes it has to come out in a completely different way. I could quote you some compositions from the last third of the 19th century in which I could show you how people, because they went through school education from the end of the 19th century, naturally could not speak like Jakob Böhme - but in some musical compositions it comes out anyway. There is also a keynote and a basic mood as in the writings of Jakob Böhme. It breaks through somewhere, especially in music, but not in what has particularly reached the heights. Don't think that I would have to talk to you about a Wagnerian composition, nor about “Hänsel and Gretel”, of course, when I tell you these things. I would have to mention completely different compositions. But there are such musical achievements where something like this breaks through. Now, as I said, it is precisely such impulses, which are then realized, that have a certain significance for earthly life.

Now we can consider the third type, which has emerged so characteristically in Swedenborg. Swedenborg looks quite peculiar when you look at the externals. Swedenborg had already ascended to the forties of his life on earth; he was a recognized great scholar of his time, encompassing the entire science of his time, as much as one could possibly encompass this science of his time. There are works of his that have been published. But there are an enormous number of manuscripts that were written entirely outside the science of the time, that were written so strongly outside the science of the time – they then remained manuscripts – that a Swedish society of the greatest Swedish scholars has now been formed to publish those works of Swedenborg's that he wrote in the sense of normal science until well into the 1740s.

But then something like this begins with Swedenborg, where people say: He has gone mad. He has just gone mad! — One publishes his works as those of one of the greatest men of his time and explains that not just anyone is good enough to publish them, but that today entire academies are needed to make Swedenborg accessible to the world up to the age of forty-four or something like that. The future is not taken into account! But it is important that Swedenborg lived to a certain age in the intellectual and scholarly environment of his time, which was already so intellectual and scholarly, and that a certain spiritual insight then dawned on him.

Such a spiritual view, as it specifically occurred in Swedenborg, has very special characteristics. It is like this: If you imagine a human being and what the human being has as a brain, then, in a certain way, for the normal person, the etheric body fills the brain. What I have indicated here in red would be the physical brain. The etheric body fills the physical brain and extends somewhat beyond it.

Now, in the normal way, in the right, I could also say bourgeois way, his etheric body was formed, his brain, his head constitution was formed so normally by Swedenborg until he was in his forties. Then a force overcame him that contracted this etheric body somewhat, not behind the skin, of course, but contracted somewhat, into itself, so that it became denser, thereby also becoming more independent of the brain, but still retaining all the cleverness. Because it is not true that he then became more foolish; he was just as clever as before.

When you walk around as a sleepwalker, your astral body is so strongly subject to the power of the moon. The organs of will then often adjust to the power of the moon. When you are like Jakob Böhme, your cognitive faculty is aligned with the powers of the sun, and it repels the physical effects of the sun. When one becomes like Swedenborg, when there is such a contraction of the etheric body, there is the power that causes it, the Saturn power, that power of Saturn – I described it to you cosmically a short time ago – in which there is actually something like a kind of inwardness of our entire planetary system, as one can also say, Saturn contains the powers of the memory of our planetary system. What had been passed on to Swedenborg was precisely this Saturn force, this inwardness of the entire planetary system. This is how he was able to see things in such visions as he just described them. He saw angels, archangels, processes between angels and archangels, as he just described them. But what was it actually? What did he enter through this contraction of the etheric body of his head? He did not succeed in seeing the real processes in the hierarchies. You have to imagine what he saw like this: if this is the Earth, then we are drawing the Earth's ether sphere. This now extends into the cosmic expanse, about which I told you yesterday that we would encounter the Orion Nebula and so on, that there is a lawfulness, not a natural lawfulness, but a lawfulness, as it is in a dream. Where space would end, we would only encounter the processes in the hierarchies. Swedenborg did not see into this with his ability to see, but all the processes that really take place outside the ether sphere are not merely reflected in the ether, but they call forth, I would say, real image processes in the ether. So that something is going on up there in the hierarchies that should be described quite differently, but which has an effect on the ether sphere of the earth, so that the ether forms act in the earth's ether. Figures are acting around us, these are not the real angels, these are the ether figures, the figures formed out of the ether, but which now also implement their deeds in such a way that they are understandable to man.

These – one cannot call them reflections, but perhaps real reflections – these real reflections of the higher hierarchies in the earth's ether were seen by Swedenborg. He did not see what angels were doing, but he saw what one can see when one is up there in the angelic deeds, not seeing them as such, but seeing what is going on down there in the earth's ether in the sphere of men. What the angels do up there cannot have a direct effect on people on earth; it is precisely these real reflections that then have an effect among people. The reflections in the ether have an effect among people, they walk among us. Swedenborg saw them, he became aware of them.

So if those people we call moonstruck cause us to look at their pre-earthly existence, if, when we look at people like Jakob Böhme or Paracelsus, we look at their present earthly existence, then we have every reason to look at the post-earthly existence of people like Swedenborg. Our earthly existence only makes sense when we look forward to the afterlife. For it is these people in particular who are still able, after death, to have an instructive effect on others who have passed through the gate of death, to tell them much of what must remain incomprehensible in the higher worlds if one has not already become acquainted with something of the higher worlds in the earthly world.

And one would like to say: It is so in the general spiritual plan of the world that human personalities of the kind of Swedenborg are introduced here on earth into the real shadows, real mirror images of the processes in the higher hierarchies, so that they are well prepared when they go up there, because they will need it precisely in the post-mortal existence. While the earth-lives of somnambulists, because of their condition, have something of the character of a reformatory in relation to the spiritual worlds, the lives of personalities such as Swedenborg have something preparatory for the achievements they have to accomplish after death. And so we can say that people are different in their individualities, and especially in those who are very different from the others, it can be shown how man can only be understood if we not only consider his relationship to the earthly environment, but if we know that he also has a relationship to the spiritual worlds in every moment of his life, even here in earthly existence has a relationship to the spiritual worlds. Everything that happens here in earthly existence, even in people in whom it manifests itself as strikingly as in Böhme and the others, has a connection to the pre-earthly existence, to the spirit that also lives in earthly existence, or to the post-earthly existence. Only in these special types, somnambulists, the Jakob Böhme type, the Swedenborg type, do we notice very strongly what is present to some extent in every human being: a being of earthly existence in relation to the pre-earthly existence or to the simultaneous earthly spiritual existence or to the post-earthly spiritual existence. In particular, those beings who, I might say, behave in the cosmos as I described to you at the time, that is, the moon beings, sun beings, Saturn beings, they need the forces that play in particular human beings to carry out their tasks.

And that is where a perspective can open up to us, which I will mention only at the end of these reflections. What this perspective opens up, I will talk about when I give the next lecture here. But a very specific perspective can open up for us. We really have to consider that the human interior, even the physical human interior, the ordinary physical human interior, which lies within the human skin, actually falls outside of what we usually call the cosmos.

We can, roughly speaking, say the following: if we have the earth here, then the mineral, plant, animal, physical-human effects and so on happen on it, and so what can be observed with the senses and combined with the mind happens on it. Then there are people on this earth on it. But there is also a world inside people, it is not the same world as outside. I could do it like this: I could draw many people schematically, always showing the inside of the people. What is going on inside the people could be the red, and the white around it could be the natural effects that can be seen with the senses and so on. Now you can make an abstraction. Do you think I will now erase everything that is there in the way of natural effects, I will only leave the red, I will erase everything so that only the inner being of people remains and everything else is gone. So imagine that I would first remove all the minerals from the earth, remove all the plants and remove all the animals, everything else that would be there in the way of natural effects – but if you remove the three natural kingdoms , everything is gone, and then there are the skins, so that you then have the physical skin gone, but not only the skins, but also all the physical matter that you have within you. I would take all that away, then something would remain of the whole globe: these are divine effects. We would still have the hierarchies in it, angels, archangels and so on. We would actually only then have taken away the earth and kept heaven.

And if you follow this sensation, then you come to adjust the human interior in the right way to the actual spiritual supersensible world and to imagine in a comprehensive way where that is that could be called heaven. It is actually in the person, in that which remains when all that is gone that I have described.

If you describe sleepwalkers, Jakob Böhme, Swedenborg as I have today, who are you actually talking about? Then you are not on earth, but in the cosmos. It is necessary in our time that we no longer talk about the human being as if he were a connection between the laws and effects of nature that are outside, as has been the case in the last few centuries. Instead, we must today become aware of what would be there if we were to remove everything – I do not want to repeat the horrible image again repeat the ghastly image — if one were to remove all that I have just said would be removed, and leave only the inner man, then one would not only come upon the spiritual world in a general, vague, abstract-pantheistic sense, but one would come upon the concrete spiritual world of supersensible entities. They have their dwellings in man. And humanity must gradually become aware of this again, that the human body is indeed the dwelling of the gods.

Only when this is taken up in our time consciousness is the right ingredient in this time consciousness, whereby culture, instead of going down, can go up. This is a truth that can be expressed from a variety of perspectives. Today I wanted to present it to you as a link to what I said yesterday about dreams and today about these so-called abnormal states of mind.

We have seen how Schiller tried, in each one of his later plays, to solve the problem of the dramatic. There is something sublime in observing how, after every success—and the success was considerable (he was recognised by the best men of his time, even though there was not a complete absence of hostility)—he tried with each new play to climb to greater heights. All the later plays, Tell, the Bride of Messina, the Maid of Orleans, Demetrius, are simply efforts to attain to the problem of the dramatic and the tragic in a new form. He never rested satisfied in a belief that he had exhausted psychology. In Maria Stuart we have seen him treating the problem of destiny, creating a situation complete in itself in which only the characters have to unfold themselves. In the Maid of Orleans, he dug still deeper into the human soul. He plunged into the depths of human psychology and set out the problem, in the sense that Hebbel meant, when he said that tragedy must have some relation to the irrational. Thus, in the Maid of Orleans we have the effects of dark soul forces: the Maid is almost like a sleep-walker, under the influence of what we may call the demonic and is carried forward by it. She is to stand far above humanity, and only because she is a maid, has she the right to pass through the ranks of her enemies, for her country's sake, like a destroying angel.

In the Bride of Messina, Schiller tries to get a still higher conception of the drama and to reach back to the primal drama—that drama, which came even before Aeschylus and was not merely art but also an integral constituent of a truth which included religion, science and art; that Dionysos-drama which put the suffering, dying and resurgent god on the stage as representative of all humanity. In such cases the action was not what we should nowadays call poetry. It was the world-drama that was set before man's eyes, the truth in beautiful and artistic form; it was meant to elevate man and fortify him religiously. Thus the Mystery drama contained, for the spectators, what developed later, in separate form, as religion, art and philosophy.

This line of thought which Friedrich Nietzsche developed in his Birth of Tragedy from the Spirit of Music, in which he regarded the primal drama as the higher form, was already alive in Schiller. Schiller's idea of raising the beautiful to higher levels by re-introducing the musical element, was taken up again by Wagner and received monumental expression in his musical dramas: Wagner harked back to the myth and chose music, so as to express himself, not in everyday but in elevated language. The direction which art followed in the Wagner circle was indicated by Schiller. In his short introduction to the Bride of Messina he gives it plastic and pregnant expression. True art must give a freedom of the spirit in the living play of all its forces. That shows what there was in Schiller.

We have seen how Schiller's spirit climbed upward by help of Goethe. He himself called Goethe's mind intuitive, his own symbolical; and this a significant saying.

Schiller always thought of men fundamentally as representatives of a type; he thought of them in a sort of symphony. We can see the drama growing out of a sort of musical mood, and hence comes that symphony of human characters, acting and suffering. So it became necessary to make single traits into symbols of great human experience. Hence Schiller became the poet of idealism: he used experience to bring the ideals to earth and to clothe them in his characters. The problem of the human I, the question how man works in his environment, was, for him, the central point.

In the Bride of Messina, he wanted to produce the Greek tragedy of destiny in a new form. There must be something in the human soul which makes men take their decisions not reasonably—else they would act more intelligently—there must be something dark in them, something like the “daimon” of Socrates. That must be working from the spiritual world. It is this something which the reason cannot grasp, which Schiller allows to play into his tragedy; and the way in which he does it shows him as quite a modern. The action begins with two dreams: The Duke of Messina dreams of a flame which destroys two laurel bushes. The dream is interpreted by an Arabian astrologist as meaning that the daughter, born to him, will bring destruction on his sons; and he orders her death. But the Duchess has dreamed at the same time of a child by whose side an eagle and a lion lie nestled together; her dream also is interpreted; a Christian monk tells her that her daughter will unite the two disputing brothers in love for herself; and so she saves the child.

In this way the dark and undetermined enters at the very beginning of the action. It is a fine point that the first dream should be interpreted by an Arabian, the second by a Christian; but Schiller does not take sides. If we take out all that is mystical and dreamlike, there remains only the quarrel of the brothers; and this rational action is still dramatic. The stroke of genius and of special art is that each element is a whole; even without the mystical the action is a unity. Thus Schiller has put into this with skill and art something which goes beyond human consciousness.—In this way he had reached a still higher answer to his question.

He uses the same human psychology in Tell. I am not going to analyse the drama, only to show what Schiller was to the Nineteenth Century and what he will still be to us. It is not to no purpose that he sets Tell apart from the general structure of the drama:

“Yet, what you do—leave me apart from your councils. I cannot ponder long, or choose. But if you need my too-determined deed, then summon Tell and he will not fail you.” He acts, not like the others, under the impulse of the idea of freedom, but from purely personal feeling, offended paternal sense. Two lines run together, the one which concerns Tell alone, the other felt by the whole Swiss people. Schiller wanted to show how things do not run, in man, always along the one line. We can see the same thing in Hebbel's Judith where her country's needs fall together with her wounded woman's feelings; the poet requires something which grows immediately from out of the human heart.

Schiller has no use for the merely moral or the merely material; the moral must descend and become a personal passion. Man only becomes free when he controls his personal feeling in such a way that it unites with the universal. He worked, step by step, on the completion of his psychology, and his idealism becomes more and more clarified. That is the magic which lives in Schiller's plays. His deep aesthetic studies were not in vain; not in vain his absorption in these problems.

Now all the writings in the Nineteenth Century of men like Vischer, Hartmann, Fechner, etc., important and true as they may be, always put the beautiful outside man. But Schiller always studied what went on within the human soul, how the beautiful acts upon it. For that reason, we are moved so deeply and intimately by what he says, and we can read his prose works with delight again and again. It would be a worthy way of celebrating the Schiller anniversary if these writings were published and read far and wide; they would contribute much to deepening the human spirit in an artistic and moral direction. We might also make a selection for purposes of education from his Aesthetic Letters; and a wholly new attitude would come into our pedagogic system. If we are to understand Schiller's plays, we must breathe the fine air of real education that lies in his aesthetic works.

If we want further insight into the way in which Schiller penetrated deeper and deeper into the human heart, we can get in by a study of the—unfortunately uncompleted—Demetrius. This might have become a play than which even Shakespeare could not have written anything more powerful and affecting. Many attempts have been made to complete the work but no one has proved equal to the task.

The wholly tragic conflict—though there is plenty of action, such as that for instance in the Polish Parliament—is centred entirely in the ego; that is the significant thing. We cannot say that our senses, perceptions and feelings are our ego; we are what we are, because the thinking and feeling of the world around us, press upon us. This Demetrius has grown up without himself knowing what his ego is. During a significant action for which he is to be executed, a certain token is found on his person. It appears that the inheritance of the throne of the Czars is his. Everything points in this one direction, and he cannot but believe that he is the heir to the Russian throne. He is thus driven to a definite configuration of the ego; threads, spun without, drive him onward. The movement is victorious; Demetrius develops the character of a Czar. But then, when his ego is concordant with the world around him, he learns that he has been mistaken; he is not the true heir. He is no longer the person as which he had found himself. He stands in the presence of his mother, who honours him; but so strong is the voice of nature that she cannot recognise him as son—while he has become that which he had imagined to himself. He can no longer throw it from himself; yet the preconditions of this ego fall from him.

Here is an infinitely tragic conflict. All is centred on a personality which is drawn with infinite art, and which we may believe “will not lord it over slaves.” The external also was added with all the skill of which only Schiller was capable. Thus Sapieha, Demetrius' opponent, indicates prophetically the character of Demetrius. Here also the symmetry is striven after which is achieved in the Wallenstein. The drama was never finished; death intervened. There is something tragic in Schiller's death; all the hopes that were centred on him found expression in the letters and words of his contemporaries. Deeply affected by the loss of one from whom so much more was hoped, men like W. v. Humboldt, for instance, allowed their feelings to find utterance:

“He was snatched from the world in the ripe maturity of his spiritual powers; there is infinitely much more he might have accomplished. For many years more he might have enjoyed the bliss of poetic creation.”

That is the tone which makes his death tragic—for in the ordinary course of things death does not bear this irrational quality. In such mood Goethe found for his dead friend the following words in his Epilogue to Schiller's Glocke:

Und hinter ihm in wesenlosem Scheme
Lag, was uns alle bändigt, das Gemeine.

Behind him lay in unessential feint
What holds us all in bondage, the common trivial.

This mighty strain of idealism can be seen continuing through the Nineteenth Century. Men began to realise that Schiller's spirit was sublime enough to work as consolation and example to his people in all their struggles.

This continued activity of Schiller's idealism in the spiritual quality of Germany was described effectively by C. Gutzkow in his speech during the Schiller celebrations at Dresden on 10th November 1859:

“Here lies the secret of our love for Schiller. He lifts up our hearts; he gives us courage for action, a never-failing help which the nation finds in every circumstance of its life. Our memories of Schiller arouse in us courage and gladness. Deep, rich, intimate and delightful Goethe may charm us all in his creation which reminds us of home manners and custom, is like ivy which welds itself to the past, sadly and dreamily. But in Schiller everything lies in the future, the waving of flags or crowning with the laurel. For this reason, it is that we celebrate the hundredth anniversary of his name, ringing and echoing like a blow on a shield of bronze. All honour to the poet of action, the bulwark of the German fatherland.”

[ 1 ] The inner life of man assumes another form from that of ordinary consciousness when it enters upon imaginative knowledge. His relationship to the world is also changed. This change is brought about by the concentration of all the powers of the soul on a presentation-complex which can easily be seen in its entirety. This last condition is necessary to avoid any kind of unconscious process playing a part in the meditation; for in this everything must come to pass only within the psychic and spiritual spheres. The man who thinks out a mathematical problem can be fairly certain that he is employing only psychic-spiritual forces. Unconscious memories, influenced by feeling or will, will not enter into it. It must be the same with Meditation. If we take for it a thought which is brought up out of memory, we cannot know how much at the same time we introduce into the consciousness from the physical, or instinctive, or unconsciously psychical, and cause it to react in the soul on the presentation during meditation. It is, therefore, best to choose for a subject of meditation something which one knows for certain to be quite new to the soul. If we seek advice on this point from an experienced spiritual investigator, he will lay particular stress on this. He will recommend a subject which is perfectly simple and which quite certainly cannot have occurred to us before. It is of no importance that the subject should even correspond with some known fact taken from the world of the senses. We can take as an idea something pictorial, but not necessarily representing a picture of the outer world, e.g., ‘In Light lives streaming Wisdom’. It depends on the power of reposeful meditation with such an image-presentation. The spiritual and psychic powers are strengthened by such a calm meditation just as the muscles are strengthened by performing a piece of work. The meditation can be short at a time, but it must be repeated over a long period to be successful. With one person success can be attained after a few weeks, with another only after years, according to natural predisposition. The man who wishes to be a true Spiritual Investigator must do such exercises systematically and intensively. The first result of meditation in the way here indicated is that the man who practises it has through his inner life a greater control over the statements of a Spiritual Investigator than the man of ordinary healthy intellect, though the latter, if sufficiently unfettered and unprejudiced, is also quite capable of such control.

[ 2 ] Meditation must call to its aid the exercise in character strengthening, inner truthfulness, calmness of soul, self-possession and deliberation. For only then, when it is thoroughly imbued with these qualities, will the soul gradually imprint on the whole human organization what in meditation appears as a process.

[ 3 ] When success is reached by means of such exercises, we find ourselves in the etheric organism. The thought-experience receives a new form. We experience the thoughts not only in the abstract form as before, but in such a way that one feels the power in them. Thoughts of former experience can only be thoughts, they have no power to stimulate action. Whereas the thoughts we now have, have as much power as the powers of growth which accompany man from childhood to maturity, and just for this reason it is necessary to carry out meditation in the right way. For if unconscious forces intervene in it, if it is not an act of complete and deliberate thoughtfulness, and done in self-possession taking a purely psychic and spiritual course, impulses are developed which step in as do the natural powers of growth in our own human organism. This must in no wise occur. Our own physical and etheric organism must remain completely untouched by meditation. The right kind of meditation enables us to live with the newly-developed power of thought-content quite outside our own physical and etheric organism. We have the etheric experience; and our organism itself attains to a personal experience of a relationship with a relative objectivity. We look at it (our organism) and in the form of thought it radiates back what we experience in the ether. [ 4 ] This experience is healthy if we arrive at the condition in which we can with complete freedom of choice alternate between an existence in the ether and one in our physical body. The condition is not right if there is something which forces us into the etheric existence. We must be able to be in ourselves and outside ourselves in accordance with perfectly free orientation.

[ 5 ] The first experience which we can win through such an inner labour is a review of the course of our own past life on earth. We see it as it has progressed by means of the powers of growth from childhood upwards. We see it in thought-pictures which are condensed into powers of growth. They are not simply remembered scenes of our own life which we have before us. They are pictures of an etheric course of events, which have happened in our own existence, without having been taken into the ordinary consciousness. That which the consciousness and memory hold is only the abstract accompanying appearance of the real course. It is, as it were, a surface wave which is in its shape the result of something deeper.

[ 6 ] In the process of viewing this progress the working of the etheric Cosmos on man is brought out. We can experience this work as the subject-matter of Philosophy. It is wisdom, not in the abstract form of the conception, but rather in the form of the working of the etheric in the Cosmos.

[ 7 ] In ordinary consciousness it is only the young child who has not yet learnt to speak who is in the same relationship to the Cosmos as the man who uses his imagination correctly. The child has not yet separated the powers of thought from the general (etheric) powers of growth. This happens only when he learns to speak. Then the powers of abstract thought are separated from the universal powers of growth which alone were previously present. In the course of his later life man has these powers of abstract thought, but they are part of his physical organism, and are not taken up into his etheric being. He cannot, therefore, bring his relationship to the etheric world into his consciousness. He can learn to do this , through Imagination.

[ 8 ] A quite small child is an unconscious philosopher; the ‘imaginative philosopher’ is again a small child, but wakened to full consciousness.

[ 9 ] Through the exercise of ‘Inspiration’ a new capacity is added to those already developed, namely, the capacity to obliterate from the consciousness pictures which have been dwelt upon in meditation. It must be clearly emphasized that here the capacity must be developed again to obliterate when one likes pictures which have previously been taken up in meditation by one's freewill. It is not enough to obliterate presentations which have not been implanted in the consciousness by free choice. It requires a greater psychic effort to abolish pictures which have been created in meditation than to extinguish those which have entered into the consciousness in another way. And we need this greater effort to advance in supersensible knowledge.

[ 10 ] On such lines we achieve a wakeful, but quite empty soul-life; we remain in conscious wakefulness. If this condition is experienced in full thoughtfulness the soul becomes filled with spiritual facts, as through the senses it is filled with physical. And this is the condition of ‘Inspiration’. We live an inner life in the Cosmos just as we live an inner life in the physical organism. But we are aware that we are experiencing the cosmic life, that the spiritual things and processes of the Cosmos are being revealed to us as our own inner soul-life. Now the possibility must have remained of always momentarily exchanging this inner experience of the Cosmos with the condition of ordinary consciousness. For then we can always relate what we experience in Inspiration to something we experience in ordinary consciousness. We see in the Cosmos that is perceived by the senses a reproduction of what we have spiritually experienced. The process may be compared with that by which one compares a new experience in life with a memory-picture which rises in the consciousness. The spiritual outlook which we have won is like the new experience, and the physical view of the Cosmos like the memory-picture.

[ 11 ] This spiritual outlook, thus attained, differs from the imaginative. In the latter we have general pictures of an etheric occurrence; in the former, pictures appear of spiritual beings who live and move in this etheric occurrence. What we know in the physical world as Sun and Moon, Planets and Fixed Stars, these we find again as Cosmic beings; and our own psychic-spiritual experience appears enclosed in the orbit of these cosmic essences. The physical organism of man now becomes intelligible for the first time, for not only all that his senses take in Contributes to its shape and life, but also the beings who work creatively in the affairs of the sense-world. Everything which is thus experienced through inspiration remains completely shut out from the ordinary consciousness. Man would only be conscious of it if he experienced the process of breathing in the same way as he experienced the process of observation. The cosmic disposition between man and world remains hidden for ordinary consciousness. The Yoga-philosophy seeks the road to a Cosmology whereby the process of breathing is transformed into a process of observation. Modern western man should not imitate that. In the course of human evolution he has entered upon an organization which for him excludes such Yoga-exercises. He would never through them get quite away from his organism, and so would not satisfy the requirement to leave untouched his physical and etheric organism. Such practices corresponded with a period of evolution which has gone by. But what was attained by them had to be gained in the same way as has just been described for inspired knowledge; the method, that is, of experiencing in a state of full consciousness what in past times man had to experience in waking dreams.

[ 12 ] If the Philosopher is a child with fully-developed consciousness, the Cosmologist must become in a fully conscious way a man of past ages, in which the Spirit of the Cosmos could still be seen by means of natural faculties.

[ 13 ] In ‘Intuition’ man is completely translated—through the exercises of the Will described last time—together with his consciousness into the objective world of the cosmic, spiritual beings. He attains a condition of experience which alone on earth the first men had. They were in as close a connection with the inwardness of their cosmic surroundings as they were with the processes of their own bodies. And these processes were not completely unconscious as with modern man. They were reflected in the soul. Man felt in the soul his growth, and the chemical changes of his body, as in waking dream-pictures. And this experience enabled him to feel also the processes of his cosmic circumstances with their spiritual inwardness as in a dream. He had dreamlike intuition of which we find to-day only an echo in some people specially inclined to it. The world around him was, in the consciousness of primitive man, both material and spiritual; and what he experienced then in a semi-dream state was for him religious revelation, a direct continuation of the other aspects of his life. These experiences in the spirit world, of which primitive man was only half conscious, remain completely unknown to modern man. The man with supersensible, intuitive knowledge brings them into his full consciousness, and so in a new way he is transported back to the condition of primitive man, who still derived the religious content from his world-consciousness.

[ 14 ] As the Philosopher resembles the fully-conscious child, and the Cosmologist the fully-conscious man of a past middle human period, so the man with religious cognition in a modern sense resembles primitive man, except that he experiences the spiritual world in his soul, not as in a dream, but with full consciousness.

Many a time I have already pointed here to the fact that it is a prejudice if one declares the present theosophical movement in the strict sense of the word as a Buddhist or neo-Buddhist one. Theosophy or spiritual science does not want to implant a foreign worldview from without, but to show how also within our European culture deeper teachings of wisdom form the basis of the striving of humanity that express themselves most distinctly. Next time I venture to show how in a newer epoch of the German spiritual life theosophical feeling and thinking were expressed in a quite extraordinary measure, I would like to say, in its intellectual purity around the turn of the 18th and 19th centuries. Today, however, I would like to show—as far as I can press it in a single talk—how within the Germanic-German folk culture an impact exists which goes back to views that we meet in theosophy.

A careful comparison between the basis of the European religious and worldview with that which has been expressed over there in the East in such a peculiar, spiritual way will show us how little the misunderstanding is justified that the theosophical spiritual current wanted to force something completely strange on the European life. We have to characterise—if we want to carry out this comparison really—the basic view of the so-called theosophical worldview with a few words at least. If only just, let us once visualise the often-discussed basic view of the theosophical or spiritual-scientific worldview.

The human being is, according to this theosophical worldview, at first a being who has a double nature as basis, namely a transient so-called cover part, an external member of his nature, and an imperishable everlasting essence. The external cover is as it were the sheath or the tool of the human being with which his immortal essence works and is active in this world. This cover is clearly divided into four members. The first member is the so-called physical body, the body that one can see with the eyes and perceive with the other senses. The second member is the so-called etheric body. Life lives in this body. It has the same figure approximately as the physical body, but it forms the basis of the physical body as the bearer of the life principle. The third member is the bearer of the feelings, of joy and sorrow, of the instincts and passions. We call it the astral body, because the forces, which are effective in it, prove to be to someone who can deeper look into the world the forces that live outdoors in the starry heaven, in the astral, and are essential. We call the fourth member the real human ego. We call it in such a way because the human being has the three other members, physical body, etheric body, and astral body in common with the remaining beings, which are round him.

Every mineral has a physical body. The plant has a physical body and etheric body, the animal has a physical body, etheric body, and astral body. The human being besides has a fourth member to live within this world that enables him to say to himself “I.” This ego is the final member, the final point of the development of the three above-mentioned bodies that they have striven for since primeval times. It lives in the three covers, which surround it not like onionskins, but they interact regularly, penetrate each other powerfully, and take shape. At the same time, the ego is the bearer of a higher tripartite nature we call spirit self, life spirit, and spirit man best of all. These members are today included only as gifts in the majority of the human beings. The Eastern mysticism calls the spirit self “manas,” the life spirit “buddhi,” and the highest, innermost member “atman.” It is the real spirit of the human being, the innermost core, the immortal within the human nature. With it, we have seven members of the human nature as we have seven tones of the musical scale or seven colours in the rainbow.

The lower members are a confluence, an essence of the three realms, which surround us: the mineral, plant and animal realms. The higher members, manas, buddhi, and atman are not to be perceived by the senses, they are of divine nature. The human being has these members also in common with higher realms of existence, as he has his lower members, the physical body, the etheric body, and the astral body in common with the realms of nature surrounding us on earth. As he extends with these three lower bodies into the earthly existence, he strives with the higher spiritual members of his nature up into the realms of the divine that is tripartite like the external nature. Thus, the human being is rooted in the earthly and he extends with his branches into the spiritual-divine world. As he developed out of the earthly world from lower beginnings, he develops spiritually upwards, becoming more and more similar to the higher spiritual beings. Therefore, we can also say, the human being is divided in three parts.

While we connect the lower members and the upper ones, we have the ego in the middle. It has a share of both, of the earthly and the divine. It penetrates the etheric body and the astral body. We call this ego soul. We call the real immortal inside of the human being, atman, buddhi, and manas, mind or spirit. By these three members of his nature, the human being is a citizen of three worlds at the same time. He is a citizen of the usual physical world here. When he has left the physical world here, when he has left his physical body, also the etheric body, he enters another world, a kind of intermediate world, an astral world, as we say, the soul world. At first immediately after death, he has to purify himself for a number of years from that, which still adheres to him from the connection with the earthly-physical world. We call this state kamaloka or stay in the astral world. This is no place, but a state. The disembodied human being, as long as he still has certain effects of his physical nature in himself, stays in the soul world and ascends then to a still higher world that we call devachan or the world of spirit.

You know now that the spiritual-scientific worldview assumes not only a one-time stay of the human being in this physical world, but that it knows that the human being has to go through repeated earth-lives. His immortal essence can deify itself more and more only thereby, can ascend to spiritual regions going through experiences, through lessons in the earth-life repeatedly. Thus, the human being returns to the physical world when he has gone through the worlds of soul and spirit, then he returns again to the spiritual world and so on. These repeated incarnations are held together according to the so-called principle of karma, according to the law of cause and effect. If a human being, after he has gone through repeated earth-lives, appears again, he is born with dispositions and abilities, which he has appropriated in the former lives by experience, and with the guilt, which he has burdened himself in former lives. Thus, the one appears happy, the other unhappy and miserable because he himself has prepared this. What we have compiled here appears in the future earth-life again. The human being thereby ascends and descends, goes to and returns from the three worlds: physical world, astral world and devachan world.

The human being is not only a being, which belongs to these three worlds, but he also has companions in these three worlds. Someone, who searches spiritual-scientifically in the other worlds, not only in the physical world, which the human being perceives with his senses and can seize with hands, knows that there are not only such beings which have the three members of the human nature: body, soul and mind. However, there are also beings, which are lower than the human being is, and beings, outranking the human being. How we have to imagine the beings, which are lower than the human being is? We have to imagine them in such a way that they have not a spiritual core as the highest like the human being, but they have a mental one only. As well as the human being has mind, soul and body, the lower beings only have soul, body and something that is lower than the body. If you like, we call this unknown third world the underworld and we can say, such beings have a tripartite nature, too, whose lowest member is the underworld whose middle member is the physical world and whose uppermost member is the soul world.

However, there are also beings who have two members in the spiritual and a third member beyond the sphere of devachan, beyond the sphere of the spiritual. Thus, you see that you can construct a whole number of beings to yourselves. Such beings really exist as experience shows. The human being belongs to the three worlds. Such beings also belong to the three worlds and as well as the human being is developing from a level on which his soul was his uppermost being in which the spiritual core was implanted, these other beings are also developing perpetually. You see that those who have experience of such things must say to themselves that the human being—after he has left this physical body and ascends to the worlds of soul and spirit—is just the companion of other beings, of beings whose lowest member is the mental nature.

This is the outline of the worldview that is not only spread about any part of the world civilisation, but forms the basis of all deeper religions and should be only renewed by the theosophical or spiritual-scientific worldview. However, at the same time this also is a worldview which is in perpetual development, not a worldview which one has to consider as something that was once determined in the abstract, but a worldview, which develops through the various states of human development most differently.

The human being becomes more and more mature in the course of development, which is also arranged variously. Now, however, the human being takes not only share in this development, but the basic teaching of all world cultures shows that certain single human individuals can go through a faster development that they can ascend quicker to higher levels of perfection that they are able to rush ahead of their fellow men, so to speak. Then they have already attained, while they are still in the sensuous body, an insight into those worlds, which the human being enters when he has passed, otherwise, the gate of death. All religious cultures preserve this as a secret that the human being is capable to behold into the worlds, which are closed to him while he lives in the sensuous body. However, the human being can already cross the gate of death in this life and get a sight of those worlds which he has later to enter developing upwards. As well as the human being rushes ahead of the animal, such persons rush ahead of the remaining humanity. All deeper teachings of the world culture call these persons initiates. You see, there we get really the sequence about which I was speaking already last time in the talk on Lucifer. We get a whole sequence of beings, which puts the human being wonderfully, however, comprehensibly in the quite natural spiritual world. Thus, the principle forms the basis of every religion and every bigger worldview that there are divine natures beside and above the human beings that, however, these divine natures have gone through the stages in bygone times, which the human beings go through today. They have gone through them under other conditions and in another way; for nothing recurs in the universe.

So we can say, those who today are gods were once human beings, and the human being develops up to divine nature in future. He is becoming a god, and the gods are nothing else than perfected human beings. This is the basis of any secret doctrine as one calls it. Understanding this sentence in its entirety means just to be an “initiate.” However, one must not understand this only in the abstract with the intellect, but in the experience. The ray of spirit accessible to the human being now is necessary to it. Then only one knows which big, infinite significance this sentence of any secret doctrine has, this sentence, which, so to speak, penetrates all worldviews as a leitmotif.

Allow me now to look at the different images of the Germanic and German prehistoric time, partly until the present time. Perhaps, I am allowed to go back to the fact that science has only taken a little into consideration, unfortunately, how these things are. At the end of the eighties, a book by my dear friend Ludwig Laistner (1845-1896, novelist and literary historian) appeared—its title is The Riddle of the Sphinx (1889)—, a nice, two-volume work. It does not deal with some exceptionally high teachings, but starts from the very simple. It starts from a quite simple fact that takes place within our present folklore still in numerous forms. There still exists, for example, the folk legend of the Lady Midday with the Wends (Slavic people in Germany). It runs as follows: if certain people who work in the field outdoors do not break off for lunch, but remain on the field between twelve and two o'clock, the Lady Midday comes and puts questions to them. She asks, for example, the flax farmer about the linen weaving or something else. The people must answer these questions. If they stall with a question, it is all up with them. Until two o'clock, they must come through with the answer. If they cannot properly give an answer, the Lady Midday strangles them or cuts off their heads with her sickle. The farmers use different means against her. The person concerned must be able to pray the Lord's Prayer inversely. If he is able to do this, the Lady leaves him; otherwise, she offends or kills him.

You see a legend researcher, Ludwig Laistner, starting from simple legends. Then he investigates similar legends. Still today, they are to be found in our folklore. He visits them in the manifold regions and thinks at the same time that this is a simple example of the so-called interrogative torment, of the dilemma in which the human being is placed by the fact that spiritual beings ask questions he has to answer. He shows how in another legend forms the same thing becomes more and more complex, until one ascends to the riddle which the sphinx puts to the human beings, and which Oedipus solved. Laistner explains this nicely where he shows how the legend of the Lady Midday relates to the complex question of the human riddle, put by the sphinx.

Laistner then shows something else. I must tell this because you learn from it how exceptionally important it is for theosophy. He started, like most legend researchers, from the different concepts of god, and he got around to seeing symbols in them. You know that some gods are understood as symbolic representations of the clouds, the sun, the moon et cetera. This is a widely ramified view you can find everywhere. But it is put up by such people—Laistner has exactly got to know in his own personality—who do not know in reality, how the imagination of the people works, who do not know that it is far from the imagination of the people to make up gods from wind and weather, from flash, thunder, sunshine, and rain. Laistner also already realised this when he was still dependent on the academic life that there can be no talk of it. Now in the book of the sphinx he asked, what is there, actually, if the Lady Midday comes and torments everybody with questions?—There is—and Ludwig Laistner proved it almost exactly—that these things have arisen from another state of consciousness, the dream state. He proved that the Lady Midday is nothing else than the product of a dream experience which those have had who slept during noon on the field. Not the day consciousness fantasised, but the dream has become symbolic. Laistner distinguishes sleeping in a room and sleeping on free field. As well as the human being can dream with the blanket in the hand of a frog which he holds in the hand, the outside world symbolises itself in the Lady Midday. This has arisen from a dream experience. Laistner tried to develop this thought. He did not yet know spiritual science. Hence, he had to point to the fact that important components of our legend poetry have arisen from real dream experiences.

However, dream experiences are only rudiments of another state of consciousness. Someone can attain this other state of consciousness that goes through a certain inner development about which we still speak in the talk of 19 April. Who has visited these talks knows that if he goes through certain exercises, trains himself spiritually, he can transform the usual chaotic dream world into a quite regular world which does not show him only parts of the usual reality as memories, but introduces him also in the higher spiritual world which he can then take along in reality. This is the higher state of consciousness; this is the astral or imaginative consciousness. It begins with the fact that the dream experience becomes regular and that the person concerned realises one day that he experiences a new reality. Then he can rise to a still higher spiritual reality.

That the human being rushes ahead of his fellow men, that he can already reach what the future gives all human beings that he can look into the worlds of soul and spirit, this was there in a certain way in past times. Because the human development consists of the fact that he develops from one level of consciousness to the next higher one. The present human consciousness where he perceives with external senses and works on the sensory impressions with his reason only originated from a consciousness, which was not the same, but was similar to the dream consciousness. This dreamlike consciousness was somewhat darker. However, the human being did not perceive immediate impressions but symbols. What took place in life expressed itself as pictures in the human being. He lost this consciousness and bought the clear day consciousness for it. At that time, he did not have the present clear consciousness. He could not perceive with the senses, could also not see the daylight. He had to see this consciousness sinking in darkness to attain the present consciousness of the bright day. In future, he attains a consciousness where he has both, the imaginative consciousness, which leads him into the astral world, and furthermore the bright, clear day consciousness. These are the contents of all secret doctrines, which form the basis of any culture.

Thus, the human being can look at a time in which he can say to himself, at that time I saw the world around myself as a soul world. It caused a pictorial consciousness in me. This was internally bright and clear. No external sun appeared to the external eye, but an internal light illumined the mental all around. This inner light descended into the darkness, and the external light ascended which the human being perceives with the external senses. As rests, as rudiments of all things remain, rests exist with those classes of the population, which have lagged behind, which have not sharpened their intellect so much, which have forced back not so much what the picture consciousness answered to them, which deduced less, which are less prudent. Thus, their dream consciousness is much brighter. There they experience not only chaotic dreams, but they also experience higher truth for which perhaps they cannot account to themselves properly. They experience just like the clairvoyant, and they experience another astral world if the inner consciousness has awoken. They get to know beings that do not exist here and have a certain relationship to the human inner nature. It is more or less clear to the usual people, and they only experience the picture of the Lady Midday.

However, others have a more developed imaginative consciousness. They experience still more. In present primitive legends, rests of an ancient astral consciousness are preserved. We look back at a human past, in particular here in Central Europe and in Western Europe, at a past, in which—the further we go back—more and more of that consciousness exists which was substituted by the present bright day consciousness. Only that remained to the people as recollection of bigger or lower clearness, the disappearance of the astral consciousness in a dark past, in darkness. Of course, I do not say, the thoughts of the people, but I say, something that lives in the people and that I want to grasp in thoughts only.—That is which the human being of the people says to himself without realising that: I have to move the consciousness away from the day view; I must sleep, then I get entrance in that world again which my forefathers experienced, in a world which disappeared to the human beings. I do not experience it as a clear image, but as an obscurely assembled recollection.

Such a thing lives in the people, and, hence, people know that the astral experiences were richer and richer; the further one goes back in the past. What did the people experience whose scanty rests they have today like the questions of the Lady Midday? This is the recollection of beings that inhabit the astral world; this is the recollection of the old gods. The images of the gods are taken from them. Now you remember that I have emphasised as especially noteworthy that one should pray the Lord's Prayer inversely. Those who have heard me occasionally here know that one must read everything inversely in the astral. One must read the number 341 in the imaginative world as 143. This applies to our passions, too. The passions that go out from us appear—if the astral world has opened to us—as beings which hurry towards us. This is very painful for those who did not prepare themselves before. Everything that flows from us flows apparently to us. Hence, they see animals and all possible beings rushing towards themselves. With pathological conditions, for example, with insanity, you notice that there suddenly beings appear in the form of animals. These are beings living in the person concerned flow out of him and appear reflected in the form of animals.

Something that moves in the sensuous world from behind forwards moves in the astral world inversely. One has to pray the Lord's Prayer from behind forwards to satisfy the Lady Midday in the world in which she is. You can see how the legend adheres this. Now we could go through the entire Germanic world of gods and we would find that that is reflected in it, which I have shown at the beginning of the talk as the secret doctrine of all cultures. What I have shown in great thoughts and outlines as the worlds which apparently pile on top of each other—in truth, they are in each other—all that is reflected popularly in the Germanic world of gods. When the human being lived once in a world in which he still had a picture consciousness in which he had not yet advanced to the present deducing intellect, his ego was not yet as powerful as today. Indeed, he did not think and act as an animal, but the lower members: physical body, etheric body, and astral body prevailed in him. The ego did not yet have senses. It still lived an inner life; thereby he still controlled the external. It was another form of human beings, they could not yet think with that consciousness we have today.

The human beings were much more imperfect than the present ones, but they were more perfect concerning the lower members. They had developed them more powerful and more varied. Hence, they did not yet belong to the spiritual world. They were soul beings in certain respect whose highest member belonged to the astral world whose middle member was also mental, and the third member was still lower. The imaginative consciousness meets such beings on the astral plane; there it discovers their highest essence. These beings, in certain respect ancestors of the human beings, are reflected in the Germanic folk consciousness as the giants. They are nothing else than predecessors of the human beings. Then the world developed. The human beings developed up to higher spheres. They received their thinking and became companions of spiritual beings that are finer organised in certain respect than the giants are because they took part in the higher spiritual worlds. These beings are reflected in the Germanic folk consciousness as the Æsir. The original Germanic mythology did not see anything miraculous in all that, but it saw in it an expression of the sentence, which I have stated: the human being is a becoming god, and the gods are those whom one can call perfect human beings, deified human beings. Gods are beings who have gone through their human level in bygone times. Thus, you see that the sequence of the beings of the Germanic mythology also expresses itself in the difference between the giants and the Æsir.

Still more expresses itself in it. It expresses itself in the fact that the development of such beings definitely takes place in the same sense as the human development. The present human beings—the Germanic mythology understands it that way—learnt from Wotan what they learnt. Who was Wotan originally? We hear that our ancestors learnt the runes, the art of poetry, and still other things from Wotan. However, one always attributed this to the great initiates. Thus, an individuality expressed itself in Wotan whom we had to call a great initiate just now in the sense of the secret doctrine, a being who rushed ahead of humanity and who had already gone through the stages which humanity has to go through only now.

How did Wotan become the great teacher of the prehistoric times? Like other initiates in the other secret doctrines. There are initiates in all secret doctrines. Today these experience the same as at that time, while they outgrow their lower ego, develop the spiritual essence in themselves, and become citizens of a higher world already in this life. At the same time, however, it is made clear to us that at a certain hour the lower nature faces them. In every human being is a sum of passions, desires and wishes, which cling to his lower nature. From all that the human being has to come out first. Then it appears like a being before him. If the human being rises up to his higher nature, his lower nature is like something that is outside of him, while he is, otherwise, embedded in the desires and passions. Just as little anybody can lay his brain on a plate and look at it, just as little you can see your inner life, your inner lower nature. One calls this detached being the guardian of the threshold.

His lower nature stands as a being beside the human being, and he must say to himself once, that are you! You must detach this!—In all initiations, one calls this the descent into hell. One has to become a companion of the infernal powers, to descend into the depths of the world because the human being is simply embedded in them and his higher nature lives only halfway in him. One calls this being the guardian of the threshold because the human beings who do not appropriate courage and presence of mind do not overcome that. Those are called initiates who have crossed this threshold. Gradually the human being goes through development. He overcomes a stage at first where the human being becomes aware of his lower nature. Whereas he identifies himself with it, is embedded in it, it faces him like something else, as well as the table stands before me now. In all initiations, one calls this stage crucifixion. The human being is crucified to his own body because it is to him as irrelevant as an external cross to which he is nailed. If he has overcome this stage, he ascends higher. Then he became wise. One calls him with a symbolic expression “serpent” for the same reason, because generally the serpent is the symbol of wisdom. There he drinks from the springs of wisdom in the world. Then he still goes through a third stage.

One has to go through this stage in the different religions most variously. Look at Wotan. What is shown to us by him? These three stages of initiation are shown to us. One tells us first that Wotan would have had to hang once on the holy wood. During nine days, he suffered there and shouldered the sufferings of the world. There the giant Mimir came to him and gave him a drink from the cup of wisdom. He was released from the holy wood. This was the first initiation of Wotan. After he had gone through this, he was longing for the cup from which the potion can flow, which his uncle Mimir had given him at the gallows. Then, however, one further says that this cup of wisdom is protected in the abysses of the mountains and that Wotan crept in the figure of a serpent through the abysses to Gunnlod in order to seize the cup of wisdom. This was the second initiation.

The third stage is that where one tells us—and this is something very significant—that Wotan himself went to the spring of that wisdom which is the wisdom of the present and is to be found with that spring which is in the root of the world ash Yggdrasil. There lived the giant Mimir. Wotan here attained the initiation that enabled him to be the teacher of the prehistoric time, namely the present wisdom. Once he had attained wisdom from the abysses of the mountains, from the higher worlds. However, he should become a teacher of our wisdom, of that wisdom which is obtained by the senses and by the mind. He obtains the strength to this here. This was expressed in a nice symbol. One says that he lost an eye. What is the eye that he must leave behind to find the present wisdom? This is the astral eye. Now, because he should take up the wisdom of the runes, the wisdom of the present, he loses the astral eye, so that he can be a leader on the sensuous plane to which humanity has developed. These things show in no uncertain manner how in these three successive pictures the secret doctrine, which forms the basis of all religions, is also expressed in the Germanic mythology.

In another way, deep truth is expressed if we look, for example, at the legend of Baldr who is killed by the blind Hodur with the mistletoe at Loki's instigation. Loki is the adversary of Baldr. If we consider this legend, we realise that many people say that Baldr symbolises the sun, the setting sun. They say this without having an idea of the fact that no people write that way. The people experienced in the primeval times on the astral plan in pictures what we have got to know as the basis of the secret doctrine at the beginning of this talk. What did the folk experience in this respect? I have already pointed to the images that appear like obscure recollections, but not in the clear consciousness, I have pointed to the astral light disappearing in darkness, so that the present sensory life originated. The former astral consciousness, Baldr, is killed by the present darkness, mental darkness, by the present sensuous looking which Hodur symbolises, namely at the instigation of Loki. Who is Loki?

Loki's name is already connected with the fire. What, however, is the fire in the secret doctrine? It is not the physical fire. The physical fire is only the external expression of an internal one, of that which the secret doctrine knows as the soul of the fire. This also lives in the human being in certain ways as his desires and passions. Only that separated itself during the further development that lives in the human being as desires and passions. It is no longer connected with the external fire, but the secret doctrine points to that. You get to know this more and more if you get involved with the occult side of theosophy or spiritual science. It shows how passions and desires are connected similarly with the fire as the positive and the negative poles of a magnet: the passions are one pole and the physical fire the other, however, they belong together. With the iron, you have both poles unseparated. This seems absurd to the materialistic worldview, I know this well. However, everything seems to be absurd to that who does not want to get involved with the depths of occult science. The look goes back to those times when one speaks of figures, as Loki is one. This being had an original existence and an immense strength when passion and fire were not yet separated when the passion still flowed through the seething fire. Such a fire being was Loki. Then the world developed further in such a way that from Loki, the fire, the lower nature formed and from the Æsir the higher nature. Both have arisen from Loki's nature.

This forms the basis of the Germanic legend. This is the secret of the Germanic mythology, that the world of the gods originated, while the beings developed further in the passionate primordial bases as well as in the spiritual. One tells us of three children of Loki. The first child is the Fenriswolf, the second is the Midgard Serpent, and the third is the goddess of the dead, Hel, who is bright on one side and has a black body on the other side. What does she show? She shows the lower human nature, which causes birth and death. Hence, Hel appears black and white. The Midgard Serpent that entwines the continents of the present world represents the etheric body that is tied to the present lower human nature. The third member represents what has arisen from the lower passions. Loki has remained from a former development. He had to deliver his children, so that the present world could originate which is thereby provoked to opposition and falls a victim to that which was the view of the former world.

Baldr has to descend to Hel, into the depth. The depth symbolises the usual physical human nature. What is Baldr? Baldr exists as sub-consciousness if, for example, in trance the usual surface consciousness is extinguished and the old consciousness is roused again. Baldr is killed for us now. However, with Hel he still exists as the strength, as the strength of passion connected with the nature of fire.

Thus, we could call every member of the Germanic world of gods an external expression of this secret doctrine. You would see if we had fifty talks instead of one that all that is wonderfully right in the minute details, that we are concerned with a secret doctrine, which forms the basis of the pictorial ideas of the Germanic mythology. We also here find initiates, sages, who knew what I have told at the beginning of the talk. However, the people got to know beings of other worlds by means of various rests of their consciousness. They ranked these folk spirits in the world of the old gods. That is why the Germanic mythology appears as born out of the folk consciousness. How Siegfried, who is overcome, finds his higher self, this presents itself to us as an expression of deep secret teachings. This is not contrived, but it becomes completely certain that it is so to someone who is able to go back in such way in the spiritual depths of the prehistoric time. If we go through the Germanic mythology, we get a pictorial impression.

If we look at the East, we see the same secret doctrine as I have explained it at the beginning of the talk. However, we see it differently formed. With few sentences, we can characterise it. Not with Buddhism and not with Hinduism we want to get involved. We only need to know that they revere the brahma as a spiritual original being that forms the basis of all. The main ability of brahma is the creative knowledge, called vidya. Imagine a person standing beside a machine and studying it. He has a receptive knowledge. Imagine, however, the inventor who made the machine originally, he composed it from single parts. He had creative knowledge first. Such a creative knowledge, spread about the world surrounding us, is vidya, and the receptive knowledge is avidya. Thus, there are different gradations of vidya and avidya. However, brahma is the owner of all that is subsumed in vidya and avidya. Everything is born out of the thought and the human being himself is born out of it. But he has to develop again back to vidya, to the creative knowledge. This is the sense of human development.

The human being is led again through three places that the Indian doctrine calls loka. When the human being has died, he must stay in Bhurloka for a while, it is the same as kamaloka. The highest world is the spiritual world, Svargaloka. It is the devachan. From there he goes back again to the Bhurloka and back to the physical world. Thus, one sees how he takes up the most various forces and materials in the physical world. These came into being from Vidya of the enclosing Brahman. There we have the finest material world on top, the world of the Akasha. Akasha is only a material expression of Indra, which is the soul of this world. Then we come to the world of fire, to Agni. This is the material expression of the god Agni and the same as the god Loki in the Germanic mythology, only in another shade. Then we come down to the air, Vayu, then to the water and, finally, to the solid. Thus, the Indian doctrine imagines the construction of the external world. The Indian cult is the external symbolic expression of this secret truth.

If we ask ourselves which characteristic the Indian secret doctrine has that it developed other pictures, we can say that it bears a less symbolic character, but a more conceptual one. This is generally the difference between the Indian and the Germanic secret doctrines. Internally they are the same, an external difference exists, however, because the external religions in Europe have taken on a pictorial character that corresponds more to the beings of the astral plan, while the Indian people advanced a further step and gave them characters reminding of external impressions. We must indicate this as a difference of the Germanic and Indian doctrines that the Germanic doctrine is closer to the astral, the Indian one, however, to the thinking. Hence, it is also clear that the Indian doctrine is closer to that which the human being regards today as his innermost possession that one understands it easier than the world of the Germanic gods that has faded away into the unknown.

These doctrines were differently developed. As we see two configurations in Europe and India, we see one more, in the middle, so to speak, in Greece. We can see that two quite different forces in nature cause the Indian and the Germanic characteristics. The Indian characteristic approaches more the present ego. Hence, the Indian looked for his higher consciousness in the contemplation in his inside. He attempted to advance from Avidya to Vidya, from the receptive knowledge to the creative knowledge. A science of knowledge, a higher doctrine than a doctrine based on astral pictures is the Indian doctrine, and a doctrine based on astral pictures is expressed in the Germanic mythology. Why is this the case? The Germanic mythology gives us a great and fine answer. The higher consciousness that the human being should attain is represented in all secret doctrines as the female principle, as the soul. What is taken up from the outside what fertilises the soul is shown as the male principle. We have there the female soul that is fertilised by wisdom, by the spirit of the outside world. Thus, the human being moves up if he develops spiritually, figuratively spoken, to the higher female principle in his nature. Goethe means that saying: “The eternally-female pulls us upwards.” You must not understand this pedantically, because you read it in the “Chorus Mysticus” (Faust II). If we understand this that way, we understand what the Teuton means if he says, if the warrior is killed on the battlefield, the Valkyrie meets him, there he reaches the higher mental.—The mentality of a warlike people, the passage through the gate of death and the attainment of a higher consciousness is symbolised by the approaching Valkyrie, taking up the soul in Valhalla, the connection with the higher consciousness, with the Valkyrie. The highest god is in the original Germanic the god Ziu (Týr) from whom Tuesday has its name. This is the same god as Mars in the Roman and as Ares in the Greek mythologies. Mardi (French) is the day, which is consecrated to the god of war, Mars. It was a warrior religion and it differs from the internal religion of the Indian.

Who lives in the inner world develops the passions less that live in the astral world and are expressed in it. Thus, the consciousness, the warlike nature of the Teutons is reflected in the world of their gods. The Valkyrie is the higher consciousness naturally. Because the passion of war was here the creator of the mythology, the world of the gods was expressed in astral pictures; because over there in Asia, in India the creator was the introversive sense, therefore, a more spiritual religion was expressed. Both worldviews found their higher unity, their harmony when the Germanic one got the inside from Christianity.

Thus, you see that a deep internal sense forms the basis of the human development, and that one must look for this deep internal sense. Then one comes to the profundities of the world development, and then one does not stop at abstractions, as if one single figure of humanity formed the basis, but one understands that it is a variform wisdom. The secret doctrine had to be different in India, different in Europe, different with a warlike people, and different in Greece, with the people endowed with art. Humanity develops through the most various forms of cultural existence—the course of this world development always forward and always upward at the same time.

The human soul's experiences in ordinary consciousness during its existence on earth come to expression in thinking, feeling and willing. Their actual background, however, must be sought in what I have described here as man's astral organism and ego being. I have shown how the part of the soul that does the thinking relates in a specific way to the head organization; how the part of the soul that produces the feelings has a somewhat different connection to the rhythmic system, to the breathing, the circulation and other rhythmic processes. In a much looser way, the will nature of the soul is connected with the physical and etheric organisms.

When we examine how the nature of the thinking-soul is connected with the head system, we find that it is devoted entirely to it, it is transformed, as it were, into the head organization. The head organization forms a physical and etheric replica of the part of the soul involved in thinking: therefore, when man really thinks in waking everyday life, he cannot actually observe the process of thinking in himself but must seek it in its replica in the physical and etheric processes of the brain and the rest of the nervous system. This is why the anatomy and physiology of the brain are the real domain for the physical part of a science of the soul, because the replicas of what goes on in thinking can really be observed in the structure of the brain, and thereby also in its processes.

The part of the soul expressed in feeling is not devoted in the same way to the physical and etheric organisms, neither has it become a part of them. We can say of it that at times it is devoted entirely to the breathing and the blood circulation, streaming into them so that it becomes as if invisible to imaginative and inspired vision; we focus on it and see that it slips into the breathing and circulatory processes. At times, the feeling-soul tears itself away from these processes, it becomes independent and exhibits within itself a formative activity of its own. Thus, the feeling-soul slips, so to speak, into the circulatory system and then withdraws, slips in again, and so on.

The part of the soul that is the basis for the human will behaves quite differently. It is neither devoted continually to the physical and etheric organisms, nor does it become involved in an alternation of permeating the two organisms and withdrawing from them; rather, by its own powers, it holds itself aloof from the physical and etheric parts of man's organism. It has an independent existence of its own by means of its own capacities. By virtue of these forces, it actually remains within the soul and spirit realm, and would stay there if nothing else intervened. We can therefore say that in this willing-soul, the soul's nature always remains soul-spiritual, even during life on earth. When, through intuition, you receive insight into the actual reality that exists behind the willing-soul, you are able to study the lasting soul-spiritual being of man in this will element. There is, nevertheless, a kind of surrendering of the willing-soul to the physical organism, an out-pouring into it, but it is neither continuous as is the case with the thinking-soul, nor is it a rhythmical alternation as with the feeling-soul. Instead, it is like this: When, for example, our thinking-soul takes hold of a thought by means of the head organization, which, because of its content, is in itself an impulse for willing something, then, the process that takes place in mere contemplation does not occur. Only the head organization is involved when a person ponders the affairs of the world without arriving at an act of the will. Through the thinking activity, the head organization is worn down, or is at least brought toward a tendency to a breakdown, to dissolution and death, as I described yesterday. But if we formulate the thought, “I will this or that,” then the activity that belongs to the thinking-soul spreads out from the head organization into the metabolic and limb organism. When a man has a thought that represents an intention of the will, intuition perceives how an astral activity pulses into some part of the metabolic or even the limb system. Then, through such a thought that arouses the will, a degenerative process takes place not only in the head system but also the metabolic organs and the limbs. Destructive processes arise through such thoughts. These destructive processes in turn cause the willing-soul that underlies the human will as reality to pour into the metabolic or limb system and to restore a balance by rebuilding what has been worn down by the thought.

If I want to illustrate this clearly, this is what happens: I have the thought: I will lift my arm. This thought then shoots out of the head organization into the arm, there it induces a degenerative process of destruction. It can be called a form of combustion. Something in the configuration of my arm is destroyed. The part of the astral organism that corresponds to the willing-soul follows in the wake of the degenerative process, enters the arm and repairs the damage. The lifting of my arm takes place during this regeneration,—what was burned up is restored and the actual act of the will occurs during this restoration.

Now the true ego being is contained in that part of the astral organism that underlies the soul's will impulses; so, whenever the will is stirred into action, the ego is aroused. When we observe how man unfolds his will, we gain insight into how the human astral organism and the ego being stream into the physical and etheric bodies in response to a certain stimulus. This also happens when an expression of the will occurs that does not require that I set my limbs in motion, but that is perhaps a supplementary impulse or maybe a fairly vivid wish. There, something similar also takes place, only much more inward parts of the human organism are permeated by the actual will nature of the soul.

You can see that the unfolding of the will can be studied in all its details, but in order to do so you require a knowledge of man's actual soul and spirit being. Without this insight, you cannot study the willing-soul, nor arrive at the ego being, for the latter expresses itself only in a weak replica in thinking, it appears on as an impulse in feeling, and has its true reality in earthly life only in the will. Aside from this unfolding of the will that follows a certain inducement, an element that corresponds to the human will as a reality is the continuous desire in the whole human organization for the physical body. Subconsciously, in the will nature of the soul, man longs, as it were, to be enclothed in the metabolic and limb systems of his body. If we go further into this part of the human soul, we see through this will nature into depths, into substrata of the human soul life, into processes of the soul that are completely hidden from ordinary consciousness.

I have already shown that ordinary consciousness remains completely unaware of the processes of degeneration and regeneration which take place in the human body. But aside from these activities that the human soul unfolds and that come into consideration in regard to the ordinary impulses of the will, there exist other processes, subconscious processes in man's being which are very real, but do not project their effects up into ordinary consciousness at all during earthly life. They are described below.

We saw yesterday how a continuous evaluation of the moral and moral-spiritual nature of man takes place in the feeling-soul. The process that only lights up as a weak reflection in consciousness as stirrings of conscience, as evaluations of one's own actions, is a very significant, incisive activity in the subconscious sphere. Everything that a person does, he also evaluates in his subconscious soul organization; on this level, it only comes to an assessment. But something additional and quite different occurs in the part of the soul that corresponds to the will. In the course of earthly life, we see how the astral body and ego, which are linked to this will nature, actually build up an inner entity of man—it is only dully alive—by means of the astral and ego forces in the cosmos. Indeed, it is like this: By inwardly evaluating our own capabilities, we bring to birth an astral being that exists within us and grows increasingly larger. This being contains these evaluations as facts, whereas the feeling-soul only causes the evaluations to arise, as it were, like a thought process, or—after it has happened—like a subconscious memory-thought. After the deed has been done, something additional arises in the willing-soul. The judgement, “I have perpetrated an evil deed,” turns into a being in us. With this being, we possess something within us that is the actualized evaluation of man's deeds.

Now, as you have just seen from this description, something lasting is contained in this will nature of the soul, something that was also present before man descended from the soul-spiritual world into a physical-etheric organism. In this spirit-part of the soul, this willing-soul, the after-effect of the soul-spiritual existence is at work to build up a human organism once again, for that was its activity in pre-earthly life. It is hindered now only by the presence of the physical organism; its activity cannot unfold since it bumps against all the protrusions and walls, so to speak, of the physical organization, but the tendency remains. Now, the reality that I have just described, the being that represents the actualized evaluation of the moral and moral-spiritual nature of man, unites with this tendency. Thus, we bear within us an entity in which flow together the impulses to form a new organism and the realized moral evaluation. We bear this being through the portal of death when our earthly life has come to an end.

From my descriptions you have seen that regenerative and degenerative forces are constantly present in the human organism, forces that cause dying and revitalizing, forces that dampen and arouse life. We find benumbing forces in the thinking-soul, revitalizing ones in the willing-soul. This battle between death and life accompanies us throughout our sojourn on earth. When we bring it to a close we carry the unconsciously developed result of our moral qualities into the spiritual world.

You have seen from the descriptions that I gave in the past few days that in the moment when man passes through the gate of death his consciousness, until now only an earthly one, expands into a cosmic consciousness. Just as man becomes accustomed on earth to live in a physical organization and feels himself enclosed within the skin of his body, he finds his way after death into the expanses of the cosmos. His former surroundings now become his inner content. His consciousness becomes a cosmic consciousness. The question then arises: What happens to the evaluation of the moral qualities of man, when, having passed through the portal of death, the human being receives this cosmic consciousness and has the desire to form a new physical and etheric organism? The answer to this will be given in the second part of today's considerations.

Before I can answer the question that I have just posed, I have to characterize several points concerning the course of man's earthly life in the light of the above described conditions. You have seen that continuous degeneration and regeneration go on in the human organism. This destruction and revitalization take place throughout life between birth and death. Inasmuch as we are thinking soul beings we must deteriorate, as beings of will we must restore what has been worn down. As feeling beings, we bring about an interplay between degeneration and regeneration. Therefore, the soul elements represented inwardly as thinking, feeling and willing are expressed as processes of destruction, recreation and an interplay between the two. These processes in the human organization, which are extremely complicated, are different for each period of life. They come to expression in a child in one way, in another way in an adult. It is especially important for anyone who raises and teaches children to see by means of a spiritual knowledge of man into this continuous interplay of degenerative and regenerative processes of man. It is important to be aware of this in-streaming of constructive processes into the destructive ones, of destructive ones into the constructive ones; to see how they constantly intermingle in certain parts of the human organization and to discern their effects on it. For you can only educate and teach correctly when you can discern how these forces work in a child and what effect can be brought to bear on them through upbringing and education.

I shall cite just one example of this. There is a big difference between making a child memorize only so much as is good for it, or making it memorize too much so that its memory is over-burdened. Because of the opinion prevailing today concerning the interplay of constructive and destructive processes, one could easily believe that they exert an influence only on the soul organism of the young person. That is not the case. When we make a child memorize too much, it forms thoughts that pertain to memory in an irregular fashion. They find their way into the head system. There, they cause irregularities by continuing on into thoughts of the will, even reaching into the metabolic and limb organism. We can discover that if we have raised and educated a child wrongly in regard to its memory, this error manifests itself, perhaps as late as the age of thirty, forty, or forty-five, in poor digestion and metabolic disturbances.

I only mention this as an example that is close at hand. These matters are most complicated. It is a fact that out of a spiritual insight into man a true teacher can estimate and survey the extent of what he undertakes with a child in respect to both body and soul. Genuine, true pedagogy can therefore only be established on the basis of a knowledge of man that views the physical corporeality and the soul and spirit, and also comprehends the interplay between these three members of man's total being. Such a pedagogy has been created within our anthroposophical movement. It becomes a reality in the Waldorf School, also in certain attempts at continuing education here at Dornach. But it must be stated once and for all that the mere sense-derived science that is generally accepted today can never establish a true pedagogy. This becomes possible only through an anthroposophical deepening of scientific life. Some of the details of what has now been touched upon will be further elaborated upon in the lectures tomorrow and the day after tomorrow.¹

Furthermore, clairvoyant sight beholds a certain interplay of destructive and constructive activities, an intermingling in one way or another of the two in the whole human body and in the individual organs depending on the state of a man's health. We can only learn to understand illnesses and their various symptoms by tracing the manner in which degenerative processes gain the upper hand over the whole organism, over one organ or a group of organs, causing the organism to become unyielding and hard; or how regenerative processes gain control, leading to unrestrained life and growth. We also learn to recognize how the destructive processes penetrate the constructive ones in erratic ways and permeate them with undigested products of the metabolism. In short, just as it is important for the teacher to be able to judge the normal course of these processes in a child, so it is important for one dealing with the sick to have insight into the abnormal processes of degeneration and regeneration.

Now, if we gain insight into the various kingdoms of nature around us in the physical world—the mineral, plant, and in part the animal kingdom—we find everything permeated by hidden soul-spiritual elements. In a particular kind of plant, for example, we find regenerative forces, which, when prepared in a certain way and introduced into the human organism, are effective against such destructive, pathologically abnormal processes. In short, we find medications for the abnormal processes in outer nature. The connection between medicines and an illness can only be perceived by looking into man's organism in the way just characterized. In everything that can be undertaken in some way for an ailing organism—be it the application of external medications, or that the ailing organism is treated in a manner one does not treat the healthy organism, or that supplements are found for what the body itself cannot do—whether it is such correctly employed measures or what I have put forward as Curative Eurythmy, one always seeks by such means to bring into balance again in the organism the rampant processes of regeneration or the destructive processes that exceed the norm.

You see that medicine that is based merely on a sense-oriented science must be supplemented and expanded by what can result from spiritual insight, from a knowledge of the total human being. Since, in physiology and anatomy, physical science is able to judge only the outer aspects of man's organization, it is able to find the relationship of a medication to an illness only through external experimentation. Inspiration, imagination and intuition make it possible to view simultaneously the inner connection of a medication or a healing process with the nature of the sickness. In place of a merely experimental, empirical therapy, it is possible to attain to a rational therapy that has insight into the human being and the healing processes. I can only refer to this in passing today, but from this you can see that a starting point for an extension of pathology as well as therapy along the lines described above is contained in what is being established as anthroposophical knowledge. These matters have already assumed practical form within our movement. We do not practice in a spirit of medical dilettantism in our therapeutic institutes in Stuttgart and here in Arlesheim. Present-day medicine is fully acknowledged and applied, but our methods of treatment are permeated by what spiritual perception and a spiritual point of view can add to them.

Critics who rely merely on physical science today still claim that what this spiritual science, working out of anthroposophy, has to say about illness and processes of healing is childish. This is quite understandable, coming from people who choose to base their ideas and their work on physical science alone. But I must say that when such people call our methods “childish,” they have no idea of the true facts. Indeed, what physical science produces as anatomy, pathology and therapy is only a substructure for what results for medicine from spiritual observation. I would like to say—not in a derogatory sense, only in reference to certain critics—that if anything is childlike in some respects it is medicine that tries to rely only on physical phenomena. I do not deride what is childlike with this remark, I only want to point out how it is supplemented by what arises out of a spiritual perception regarding man's total being. If you consider all this, you will realize how one must go into details if insight is to be attained into the activities of man's etheric, astral and ego organisms during physical life.

Now, at death, man lays aside his physical organism; it is lost to him. A condition then commences in which man is no longer clothed in a physical body, but in which his ego being and astral organism are still ensheathed in the etheric organism. I have already outlined that what constitutes man's etheric organism is not strictly separated by clear-cut boundaries from the general organization of the etheric cosmos. Streams from this etheric cosmos flow continually in and out of the human etheric organism. This is why, in the moment when man passes through the gate of death, but still carries his etheric organism within him, his consciousness expands into the etheric expanses yet he still feels that the etheric body which has just been drawn out of the physical corporeality is his own. During this state, man is wholly devoted to the etheric experiences of the cosmos, which, for his consciousness, contract now and then into the mere etheric experience of his own organism. After having passed through death, man is, as it were, overpowered by what this cosmic consciousness represents for him. As yet, there arises no conscious contemplation for what I have described as an entity which develops in us and represents the actualized valuations of man's moral qualities. This moral-spiritual being, which has incorporated itself in the astral body, is carried by us through death, but we do not perceive much of it in the very first period after death. Instead, passing in and out of the cosmic element, we are absorbed in beholding the course of our life just completed on earth, for that is the content of the etheric body. For a while, we look back on this earthly life that we have just completed. The course of our life appears directly after death in its inner nature in the same way that it represents itself to imaginative consciousness, as I described it already during the past several days. This condition, however, lasts only a few days, about as long as a person's daytime experiences stimulate the shaping of dreams, which is something that varies with each individual.

As to the form that dreams take, they always correspond directly to the experiences of the day before or the second or third one before that. Just as we dream about something from the day just past, which is linked, however, in an association of thoughts with other, earlier experiences of ours, in the same manner these other experiences also arise in a dream. We dream, for example, about having spoken to someone yesterday about one thing or another; this experience of the past day still enters directly into the life of dreams. We perhaps talked to him in an animated way about someone we met maybe ten years ago and have not seen since. Because this experience has woven itself into the conversation, we dream up all kinds of things about that person. Dreams are not studied correctly. If they were one would recognize these experiences of dream-life for what they are. Now dreaming does vary with different people. One person dreams only about what happened yesterday, another dreams about what he experienced the day before, still another dreams about what happened three or four days earlier. Insofar as this possibility exists for each individual person, this determines the length of the condition after death that a man still remains in the etheric body. I could also characterize it differently and say: The length of this time coincides with the length of time that a man does not require sleep, the time lasting through as many days and nights as he can remain awake without falling asleep. One person falls asleep when he goes only one night without sleeping. Another can stand to be awake for two, three or four nights. Just as long does the experience last during which the human being still remains in his ether body after death.

Then, however, it comes about that we are increasingly caught up by our consciousness which has lived its way into the cosmic-etheric world. Since our etheric organism is now not strictly separated from the cosmic-etheric world, it flows out into it, so to speak. We feel ourselves to be in this cosmic-etheric world, and when we look back upon our etheric body, it already appears larger to us. This continues until at last we no longer possess the etheric body. Then, clad in our astral organism, we find our way into the cosmos and into our new consciousness. It is then that there emerges in man what I have characterized as a being which represents the actualized valuation of man's moral-spiritual qualities. Man feels himself burdened with this being. His nature is then composed of what flows out of him into the cosmos, and the being to which he must return again and again in his experiences after death, namely the being that actually represents the sum total of his moral qualities.

Now, because, in a manner of speaking, the compensatory forces work continually out of the cosmic consciousness in a very real way, an extraordinarily strong tendency arises to say: You must now confront the wrong, foolish things you have done with the right action! Therefore, in the further course of the life that I have characterized yesterday as the soul world, man finds his way into the rhythm that alternates between his moral-spiritual qualities and the cosmic qualities. In this rhythm, a sum of tendencies develops in him to experience again the possibility of creating compensations for what he finds to be morally inferior, and so on. If, for instance, he has done something that affected another person in one way or another, the tendency develops to make amends for it in an action in the next earth life. In short, the seed of destiny which passes through repeated earth lives is created in this manner. But at the same time, the purely cosmic consciousness grows quite dark and dim because we carry this element within us. During the whole passage through the soul world, the human soul must remain in a dull—at least a duller—state of consciousness, until it becomes necessary for it to enter spirit land and to cast off the being that I have described. Then we can live for a while in the amoral cosmos into which we cannot bring what we have experienced in the soul world as the sum total of our moral or immoral spirit being.

If I wish to describe this transition from the soul experience to the spiritual experience after death, I can present it from the standpoint of human earth life in this way by saying: As long as man passes through the soul world, where he experiences a cosmic rhythm and the moral-spiritual being contained within him from the past earthly life, namely the interacting pulse beat of these two manifest realities, so long does he remain in a kind of affinity, as if spellbound to his last earth life. The being that he has brought with him, which represents his moral-spiritual qualities, has, after all, flowed out of his last earth life. He clings to it with all the inclinations of his soul. He can pass on into the pure experience of the cosmos only after he has freed himself inwardly from these inclinations. Spiritual beings can live together there with the human being in such a way that he gains for himself from their powers the forces that can develop the universal cosmic-spiritual part of a physical human organism for his future incarnation.

This is spoken from the standpoint of human earth experience. But the same relationship can be characterized from the standpoint of the cosmic consciousness and experience. Then one must say: After man has laid aside his etheric body, and while the inclination toward earth life continues to live on in his ego being and astral organism as I have described it, he is inwardly penetrated by the spiritual moon forces that pervade the cosmos. I already had to mention the moon forces when I characterized the condition of sleep.

Now they confront us again in man's existence after death. These moon forces are the element that brings or wishes to bring man into a certain connection with earth existence. Here, after death, they express themselves by trying to prevent man from leaving earth existence. He has laid aside his physical body, but he is anxious to return again to earth. This happens because the moon forces of the cosmos permeate him. Ordinary earthly thinking has ceased after death, for it is bound to the head organism of the physical body. Pre-earthly man flowed into this head system. Upon laying aside the physical body, everything that was brought about merely in a material way ceases to function. Man is therefore no longer an earth-bound being in a direct sense, though he is indirectly because the moon forces continue to affect him. For a long while after death, they still produce, as it were, a tendency in him to turn back to earth because it was there that he prepared the being now enclosed within him.

After death, however, it is necessary for man to struggle free of the moon forces and to reach beyond them, to become free inwardly from their influences that flow into him and affect him. They always preserve in him a kind of cosmic memory of the rhythmic forces, that is, in inspirations and imaginations they continually confront him with what is happening in the movements of the planets and their relationships to the fixed stars. But they hold man back from experiencing those spiritual beings who have their physical replica in the constellations of the fixed stars. Yet, he now faces the necessity of entering the pure, spiritual world. As long as the moon forces influence him, they prevent him from entering. He is, however, not supposed to view the cosmos he experiences merely from the side turned to him in physical existence; it is his task to view it from the other side. Man actually arrives at this condition if he develops a purely spiritual cosmic consciousness. Then, he reaches a position where he is, so to speak, at the periphery of the cosmos. Just as we stand here at the center and look out everywhere into the cosmos, so, in this spiritual perception, we look from the periphery inward into the cosmos. But now we do not see the physical replicas of the spiritual beings in question, we behold the beings themselves. We do not look into the cosmos from the periphery in a spatial manner. Just as we look out into the cosmos from the focal point of our two eyes here on earth, there, we look in from a spherical surface. Yet, it is in a way after all a spatial experience. We behold it qualitatively. We look out into the realm of the fixed stars and observe this universe from the outside.

Between death and a new birth, we must become independent of the physical world where we spent our earthly existence. In the period of humanity's development prior to the Mystery of Golgotha, man entered the spirit world in a manner that was quite different from that of the time that followed this event. During the course of human evolution on earth, a tremendous metamorphosis has taken place in man's inner life. The Christ event represents a turning point in the development of earthly humanity. Therefore, in the fourth part of my considerations and as a culmination of this evening, I would still like to describe how this entrance of man's soul-spiritual being into spirit land appears since the beginning of Christian evolution.

Before man enters the actual spiritual world where he engages in a life in common with other human souls who are not incarnated and are in a condition similar to his own—as it happens, he lives together with these souls even earlier—that is to say, before he can enter into a common life with those spiritual beings of the highest rank, whose physical replica is expressed in the starry constellations, he must leave behind in the moon sphere the being that constitutes his moral evaluation. Without it, he must enter the region of the stars where the moon forces no longer prevail. There, through the companionship with spiritual beings of the highest kind, the forces are born in his soul that enable him now really to prepare and work at the spirit germ of the future human physical organization.

Prior to the Mystery of Golgotha, when the old initiates wished to characterize the manner in which this transition into spirit land took place for the humanity of that time, they had to say to those who were willing to listen: “When, after death, you are to pass out of the soul world into the spirit land, you must leave behind you in the moon sphere the destiny-forming part of your good and bad deeds. But the forces of your own human organization are not enough to give you the power to bring about the transition from the moon sphere to that of the stars. Therefore, the Sun Being intercedes for you; He, Whose physical reflection is the physical sun. Just as your outer life proceeds under the influence of the physical sun's light and warmth, so, after death, the lofty Sun Being claims you, sets you free from your burden of destiny and bears you into the sphere of the stars. There, with the help of your Sun Guide, you can work out the spirit germ of your future physical organization. Then, after having worked sufficiently under the guidance of your Sun Leader on the formation of your physical organism in the spiritual realm, you can return again to life on earth. On this return to earth, you are again received by the moon sphere. In it you find the destiny being which you carried out of your earlier life on earth through the gate of death. You unite with it again and now, after having prepared the spirit germ of your future physical organism together with the great Sun Being, you can control it quite differently. You can unite this destiny being with the forces in you that are drawn toward your physical organism. You stride again through the moon sphere. “ Then follows the entrance into earth life as I have described it already earlier.

The initiates who were contemporaries of the Mystery of Golgotha, or who lived in the following centuries up until the third and fourth century, could say to their followers: The form which the human physical organism assumes in earth life increasingly shapes and develops the ego. But man loses the power to enter that region where the high Sun Being could be his guide above in the spiritual realms of the stars. Therefore, the Christ descended to earth and accomplished the Mystery of Golgotha. The power that the human soul gains by having in its feelings a bond with the Mystery of Golgotha works on after death. It tears the soul free of the germinal being of destiny and the moon sphere. Under the after-effect of the earthly Christ Event, the soul shapes its future physical organism with the other beings of the starry worlds and finds in turn the seed of its destiny, into which is placed the tendency for the destiny that will develop in the earth lives to come. The force that the human soul has received from the Christ Impulse enables it to pass through the spiritual realm in the right way and to take up the seed of destiny correctly.

A person who speaks out of initiation science today must add the following to this: “Indeed, it is the Christ Impulse Whose effects continue on beyond death. Under Its influence man wrenches himself away from the moon sphere and penetrates into the sphere of stars and the sun. There, out of the impulses given to man by the beings of the stars, he is able to work at molding the physical organism for his next earth life. But he frees himself from the moon sphere by means of the forces that he has accumulated in his ego by having turned on earth to the Christ Being and the Mystery of Golgotha. He struggles free of the moon sphere in such a way that he can in turn work in the starry sphere in a specific manner so that, when he returns again to the moon sphere and the core of his destiny confronts him, he can incorporate into himself as a free spiritual deed this seed of destiny. For he must tell himself: World evolution can only proceed in the right way if I incorporate into myself the seed of my own destiny and adjust what I have thus prepared as my destiny as compensation in future earth lives.”

This is the main element of the new experience in the life after death in the moon sphere. There comes a moment in cosmic existence when man in a self-reliant manner brings his destiny, his karma, into relation with his own advancing being. In the following earth life, the earthly reflection of this deed, which is accomplished in the supersensible realm, is human freedom, the feeling of freedom during earthly life. A true understanding of the idea of destiny, which traces this idea right into the spiritual worlds, does not establish a philosophy of determination but an actual philosophy of freedom, as I set forth in the nineties of the last century in my book, The Philosophy of Freedom.

Thus, when man finds his way into the spiritual regions after death in the right way, he brings back with him to earth—incorporated into his organism and linked with his universal destiny—the after-effects of having been permeated with the spiritual worlds, something he has experienced in the spirit land. Inasmuch as he experiences the Christ within him, modern man can experience freedom; and in connection with freedom he can also have the feeling of being pervaded by God, the permeation with the divine on earth which can be a recollection of what he has undergone in passing through the world of the stars to the moon sphere, and through the moon sphere itself.

Spiritual science strives towards a knowledge of all these relationships, inasmuch as intuition is brought about through soul exercises of the will. In ancient times, this intuition was produced according to instructions by those who were then initiates. These instructions directed man to mortify his outer physical organism through asceticism. By mortifying and subduing his physical body, man's independent will, which otherwise only expresses a craving for the physical organism, emerged with all the more intensity. Through asceticism, the physical organism becomes so mortified that it is difficult for the will to enter into the body and there to express itself. The will is driven back, as it were. The more difficult it becomes for the will to submerge and live in the physical organism, the more it finds its way into the spiritual world and develops intuitions. This is what was brought about by asceticism. It is wrong, however, to continue with this old asceticism in modern times. Since the Mystery of Golgotha, the human physical body has assumed a form that is no longer able to tolerate a successful practice of asceticism. By means of such asceticism, modern man would at the same time deaden his physical organism to the point where the ego consciousness that must develop could not properly do so. Man would then never attain a consciousness of freedom. He would also be unable to unite himself in a proper, free manner with the Christ Impulse.

Therefore, the will exercises must be undertaken in such a way that the physical body is not subdued as was the case in ancient times; instead, by means of these exercises, man's pure soul-spiritual capacities are strengthened so much that the body does not withdraw from the soul, but the soul can find its way into and live in the spiritual worlds. Not only has what the old initiates told their followers about experiences between death and rebirth changed, but also what has to be said about the exercises that men have to take up in order to acquire knowledge leading into the higher worlds. These exercises also have changed in accordance with humanity's progressive development. The ascetic of ancient times could not attain the royal consciousness of freedom which modern man must reach through his present organization. Nor could the old ascetic between death and rebirth encounter the Sun Being, Who at that time had to accomplish for him after death what now, ever since the Christ passed through the Mystery of Golgotha, the human being can find within himself the strength to accomplish.

With the entrance of Christianity into human evolution, religious consciousness has therefore changed, for this consciousness is the earthly after-image of what man must experience as permeation with God in the spiritual world between death and a new birth. In all respects we are led by modern initiation science to a deeper comprehension of Christology. Therefore, we can speak of a renewal of religious consciousness by means of anthroposophic insight, just as we have spoken in the past few days of a renewal of philosophy, which turns into a living philosophical science; likewise, we spoke of a deepening of cosmology through the inclusion of the insight into the higher worlds that can only be attained by means of intuition and inspiration. Through enhancement by anthroposophy, a renewal of religious consciousness, which only then will become a fully conscious Christian awareness, can be attained for the whole of mankind. Anthroposophy would like to contribute to the further rightful development of Christianity; this is meant in the sense that it does not want to become a new religion but wants to help in the development of the Christian religion that came into the world through the Mystery of Golgotha. This Christian religion has in itself the power to develop further, and anthroposophy wishes to understand this in the right way and be a true aid in this further development.

So, in these lectures I have sought to describe for you how philosophy, cosmology and religious knowledge are to be fructified by anthroposophy. Naturally, knowledge of religion is not religion. Religion can also be experienced if you devote yourself with your heart (Gemüt) in an open-minded way to what intuitive knowledge communicates, for the heart (Gemüt) can understand it. Therefore, the renewal of religious knowledge can bring about a new deepening of religious life.

I could describe all this only in a sketchy way during these days. Naturally, these matters can only be penetrated completely if one becomes acquainted with the details. Then, much that had to remain sketchy here could appear in its full coloring and with all the possible nuances. That alone would present a complete picture.

Most esteemed ladies and gentlemen! In concluding these lectures, I am deeply gratified when I think of the fact that you actually came from a foreign country to attend these lectures. This feeling leads me to express my heartiest thanks for your attention. I would like to express heartfelt thanks especially to Dr. Sauerwein for the trouble he took to present a faithful translation, and to ask him to fulfill one more wish of mine, namely to translate my thanks to him also, just as he translated everything else. I would be especially happy if you took home with you the feeling that the time spent here was not a waste of time for you.

• 1. Steiner gave eight lectures on the 16th and 17th of September 1922. They are currently unavailable in English, see table at the end of this lecture.

Today we are going to explain how Karma works and make clear to ourselves how it is connected with the so-called three worlds. All other worlds, with the exception of these three, hardly come into consideration when it is a question of human development; the relevant three are the physical, astral and mental worlds. During the day condition of consciousness, we are in the physical world; there, in a certain sense, we have purely and simply the physical world before us. We must only direct our senses outwards in order to have the physical world as such before us. But the moment we look on the physical world with interest, approach it with feeling, we are already partly in the astral world and only partly in the physical world. Only the beginnings of living purely in the physical world are present today in human life; for example, when one simply contemplates a work of art without experiencing any wish to possess it. Such a contemplation of a work of art is an important act of the soul, when, forgetful of self, one works as though on a spiritual task. This living purely in the physical world, forgetting oneself, is very rare. It is only seldom that nature is looked at in pure contemplation, for usually many other feelings are involved. Nevertheless, this selfless living in physical nature is of the very greatest importance; for only so can man have a true consciousness of self. In all other worlds the ordinary man is still immersed in a world of unconsciousness.

In the physical world man is not only aware of his self, he can also become selfless. His day-consciousness is however not yet selfless if he is unable to forget himself. Here the physical world is not the hindrance, but the playing in of the astral and mental worlds. If, however, he forgets himself, the separateness vanishes and he finds his ‘self’ spread out into what is outside. But it is only in physical life that present day man can develop this consciousness of self without separateness. Consciousness of self we call the ego. Man can only become conscious of self within an environment. Only when he gains senses adapted to a particular world can he become self-conscious in that world. Now he only has senses for the physical world but the other worlds continually play into the consciousness of self and cloud it. When feelings play into it, it is the astral world; when one thinks, the mental world plays into the consciousness.

Most people's thoughts are nothing more than reflections of the environment. It is very rare to have thoughts which are not so connected. Man only has such higher thoughts when senses awaken for the mental world, so that he not only thinks the thoughts, but perceives them around him as beings. He then has the same consciousness of self in the mental world as that possessed by the Chela, the Initiate. When someone tries to eliminate first the physical world around him, then all impulses, passions, changes of mood and so on, usually no thoughts are left. Let us only try to picture everything that influences man inasmuch as he lives in space and time. Let us try to call up before the soul everything connected with the place where we live and the time in which we live. Everything that the soul continually has within it as thoughts is dependent on space and time. All this has a transient value. One must therefore pass on from the reflected impressions of the senses and allow an enduring thought content to live in one in order gradually to develop devachanic senses. A sentence such as that from ‘Light on the Path,’ “Before the eyes can see they must give up tears”,^* holds good for all times and all places. When we allow such a sentence to live within us, then something lives in us which is beyond space and time. This is a means, a force, which gradually allows devachanic senses to awaken in the soul for the eternal in the world.

Thus man has his share in the three worlds. It is only gradually however that he has come into this situation. He was not always in the physical world; only by degrees did he become physical and acquire physical senses. Previously he was on the higher planes. He descended from the Astral Plane to the Physical and before this from the Mental Plane. The latter we divide into two parts, the Lower Mental or Rupa Plane, where everything is already differentiated, and the Upper Mental or Arupa Plane, where everything's undifferentiated in a germinal condition. Man has descended from the Arupa Plane through the Rupa Plane and the Astral Plane to the Physical Plane. Only on the Physical Plane did he become conscious of self. On the Astral Plane he is not conscious of self and on the Rupa and Arupa Planes still less so. On the Physical Plane man for the first time came into contact with external objects in his immediate surroundings. Whenever a being encounters external objects, this marks the beginning of self-awareness. On the higher planes life was still completely enclosed within itself. When man lived on the Astral Plane the only reality he had arose out of his own inner life. This was in its very nature a picture consciousness. Even though this was a vivid experience it was nevertheless only a picture that arose within him. Of this, present daydreams are only a weak reminder. When for instance an astral human being approached salt, this affected him unconsciously and a picture of it would have arisen within him. If he approached someone who was sympathetic to him he would not have seen him externally, but a feeling of sympathy would have arisen within him. This life in the astral was one of absolute selfhood and separateness. Only on the physical plane can man relinquish his separateness, in that through the medium of his senses he perceives objects, merges himself with his surroundings, with the Not-I. Therein lies the importance of the physical plane. If man had not set foot on the physical plane, he would never have been able to relinquish his separateness and turn his senses outwards. This is actually where work on the development of selflessness begins. Everything except pure contemplation of physical things belongs more to the Ego. One must accustom oneself to live on higher planes just as selflessly as man has begun to do on the physical plane, albeit up to now but rarely. The objects of the physical plane compel man to become selfless and to give something to the object, which is Not-I. In regard to wishes, to that which lives in the soul, man still orders his life in accordance with his desires. On the physical plane he must learn to renounce, to free his wishes from self. That is the first step.

The next step is to order himself not according to his own wishes but according to those coming to him from outside. Further, when man consciously and out of his own will does not act in accordance with the thoughts that arise within him, but surrenders himself to thoughts which are not his own, then he soars upwards to the Devachanic Plane.

We must therefore seek in the higher worlds for something lying outside us in order to relate ourselves to it as we do to objects in the physical world. Hence, we must consider the wishes of the Initiates. The occult student learns to know the wishes which are right for humanity and he orders himself in accordance with them, just as through external compulsion one orders oneself according to sense objects. Culture and the education of wishes lead us to the Astral Plane.

When one becomes selfless in thoughts, allowing the eternal thoughts of the Masters of Wisdom to pass through our souls—through concentration and meditation on the thoughts of the Masters—then one also perceives the thoughts of the surrounding world. The occult student can already become a Master on the Astral Plane, but on the Mental Plane this is only possible for the higher Masters.

In the first place man stands before us in his physical nature. He lives at the same time in the Astral and Mental Worlds, but has self-awareness only in the physical world. He must traverse the entire physical world until his awareness of self has absorbed everything that the physical world can teach him. Here man says to himself: ‘I’. He connects his ‘I’ with the things around him, learns to expand his ‘I’ through contemplation; it flows outwards and becomes one with the objects which he has completely comprehended. If we had already comprehended the entire physical world we should no longer need it, for then we should have it within us. At present however man has within him only a part of the physical world. The human being who is born as a Lemurian in his first incarnation, who is just at the point of directing his ego towards the physical world, knows as yet but little of it. When however he comes to his last incarnation, he must have united the entire physical world with his ‘I’.

In the physical world man is left to himself, here nobody leads him, he is in very truth god-forsaken. When he came forth from the astral world the Gods forsook him. In the physical world he had to learn to become his own master. Here therefore he can only live, as he actually does live, swinging pendulum-wise between truth and error. He must grope about and seek his way for himself. Now for the most part he is groping in the dark. His gaze is turned outwards; he has freedom of choice, but he is also exposed to error. On the Astral Plane man had no such freedom; there he was subject to compulsion from the powers standing behind him. Like a kind of marionette he still dangled on the strings of the Gods; they still had to guide him. In so far as man today is still a soul being, the Gods still live in him. Here freedom and unfreedom are strongly mixed. His wishes are continually changing. This ebb and flow of wishes proceeds from within. Here it is the Gods who are working in man.

Man is still less free on the Rupa Plane of the Mental World, and even less free on the Arupa Plane of the Higher Mental World. Man gradually becomes free on the Physical Plane the more, through knowledge, he has become incapable of error.

To the same degree that he works on the Physical Plane and learns to know it, he gains the faculty of carrying up into the Arupa Plane what he has learned to know in the physical world. The Arupa Plane is in itself formless, but gains form through human life. Man gathers the results of the lessons he has learned on the Physical Plane and carries these, as firmly established forms in the soul, up into the Arupa Plane. This is why in the Greek Mysteries the soul was called a bee, the Arupa Plane a beehive and the physical earth a field of flowers. This was taught in the Greek Mysteries.

Now what was it that drove the soul down on to the Physical Plane? It was desire, craving: in no other way does one descend to a lower plane except through desire. Previously the soul was in the Astral World; this is the world of wishes. Everything which the Gods in the Astral World have implanted into human beings was purely a world of wishes. The most outstanding attribute of these Pre-Lemurian beings was the wish for the physical. Man at that time had a real craving for the physical: he had within him an unconscious, blind craving for the physical. This craving is only to be appeased through its satisfaction. Through the ideas, through the aspects of knowledge which he gains, this craving for the physical disappears.

After death the soul goes to the Astral Plane and thence to the Rupa and Arupa Planes. What the soul has gained it deposits there. What it has not yet brought with it, what is still unknown, drives it down again; this engenders the longing for new incarnations. How long the soul remains on the Arupa Plane depends upon how much the human being has gained on the Physical Plane. In the case of the savage this is very little and so in his case there is only a weak flashing up on to the Arupa Plane. Then he descends again to the physical world. One who has learned everything in the physical world no longer needs to leave the Arupa Plane, no longer needs to return to the Physical Plane, for he has fulfilled his duty in the physical world.

In regard to his astral being, man today still half belongs to the astral world. The astral sheath has been half broken through and he perceives the world of the physical through his senses. When he succeeds in living on the Astral Plane as he now lives on the Physical Plane, when he learns to make observations there in a similar way, then he also carries the perceptions of the Astral Plane up to the Arupa Plane. What he then bears upwards from the Astral Plane streams however still higher from the Arupa Plane up to the next higher, the Buddhi Plane. That too which he achieves on the Rupa Plane through meditation and concentration he takes with him up to the Arupa Plane and there gives it over to still higher Planes.

That part of man which is astral is opened half towards the physical world and half towards higher worlds. When it is opened to the physical world he allows himself to be directed by the perceptions of the sense world. From the other side he is subject to direction from above. The same is the case with his mental body. The latter is also partly directed from outside and partly directed from the inner world by the Gods, the Devas. Because this is so man must dream and sleep.

Now we can also understand the nature of sleeping and dreaming. To dream means to turn towards the inner Deva-forces. Man dreams almost the whole night only he does not remember it. During sleep the mental body is continually guided by the Devas. Man has as yet no consciousness of self on the higher planes, hence in dream he is not self-conscious. He begins to be so on the Astral Plane. In deep sleep he is on the Mental Plane. There he has absolutely no self-consciousness. It is only on the Physical Plane that man is awake. Here his ego is present and finds its full expression. The astral ego cannot yet fully express itself on the Physical Plane and must therefore at times leave the body. Man must sleep in order that this can take place. The conditions of dreaming and sleeping are only a repetition of earlier development. On the Astral Plane he was in a state of dream, on the Mental Plane he slept. He repeats these conditions every night. Only when he has acquired senses for the other planes does he no longer dream and no longer sleep, but he then perceives realities. The occult pupil learns to perceive such realities on the Astral Plane. He then has a reality around him. Whoever carries his development to a still higher stage is surrounded by a reality even in deep sleep. Then begins continuity of consciousness.

One must understand this sequence of delicate concepts; then one comprehends why man, when he has been on the higher planes again descends. What he does not yet know, what he has not yet recognised, what the Buddhists call Avidja, not-knowing, drives him back into physical existence. Avidja is the first of the forces of karma. According to Buddhistic teaching there are twelve Karmic forces which drive man down. These together are called Nidanas. As man gradually descends, the way in which Karma takes hold becomes apparent. Avidja is the first effect. It is the opposite pole to what meets man on the physical plane. Because he treads the physical plane and there unites himself with something, a reaction is called forth. Action always calls forth reaction. Everything that man does in the physical world also produces a reaction and works back as Karma. Action and reaction is the technique, the mechanism of Karma.

• *. The original English of Mabel Collins is “Before the eyes can see they must be incapable of tears.”

From our Studies of such an impulse in human life as is contained in man's calling or vocation and in all that is connected with it, you will have seen how difficult it is to make these matters clear. For in effect, so many things are here involved. We must bear in mind that all that is introduced into our life through the law of Destiny or Karma depends on countless factors. To this, indeed, the manifold nature of human life is due. In describing certain human aspects of our life's destiny by the word ‘calling’ or ‘vocation’ one remark must perhaps be made, namely this: We ought not to confuse what we may describe as man's calling or vocation with what is commonly spoken of as his office or position in the widest sense of the term. For it goes without saying, much confusion would arise, if, having in mind what one man or another represents in his official position, we applied to this the points of view which have here been brought to bear on the vocational life. Frequently, though by no means always, man has to pursue his vocation in some official position, and many an extraneous factor comes into play at this point in human life, mingling other Karmic threads with that one which we may call the ‘Karma of vocation.’ We are living in a time which is slowly undergoing a certain transformation. Nevertheless, in our time, the aspects we are here outlining for the ‘Karma of vocation’ are by no means exclusively predominant in placing a man into this or that position in life. As you are well aware, the Karma of vocation is still cut across in many ways by the Karma of classes, social castes, etc. Within such groupings, ambitions, vanities, the prejudices of himself and other people, and many other factors too, help to determine how a man is placed in his official post. All these things, entering into the Karma of vocation as extraneous factors, make it possible for Ahrimanic influences constantly to interfere with the true course of human activity. A man who has been placed at a certain post in life—who has become a Cabinet Minister for instance, or a Privy Councillor or the like (through circumstances which are well enough known, and need not be gone into here)—such a man need not by any means have the corresponding vocation. He can occupy a high position and yet his vocation may only be that of a ‘pen-pusher’—perhaps not even that. Nor must you imagine that the position then remains unoccupied. That is just the peculiarity of our time. In its materialistic interpretation of the just foundations of Darwinism, it has evolved such a theory of life as the ‘Selection of the Fittest,’ which is now being criticised so vehemently by Haeckel's pupil, Oskar Hertwig. (Our standpoint need not be that of the pessimist who adversely judges his own time and constantly refers back to the ‘good old days.’ We simply take our stand on the real facts.) While on the one hand the people of this age pride themselves on the ‘Selection of the Fittest,’ this age in its reality is dominated by the very opposite tendency—that of selecting the worst, the un-fittest, for the very posts in life which one would think the most important. Bitter as it may be for our time to hear it, this truth would be admitted, were it not for the fact that our time is impressed with a far-reaching belief in authority, combined with the greatest possible opportunism and slackness. I say again, it is a bitter truth, which would be recognised were it not for the prevalence of what is called ‘public opinion.’ (Public opinions, according to a 19th century philosopher, are private stupidities.) We should recognise the fact to which I here refer, were we not so much impressed by the public opinions with which we are fed to-day from such unclean sources. On this we must be clear, our age needs above all to be educated to a more intense grasp of life. The prevalent one-sidedness—the selection of the un-fittest—must be recognised for what it is, albeit these ‘un-fittest’ are overwhelmed with adulation by the aforesaid ‘public opinion.’

The offices are occupied, in fact, only too frequently by Ahriman-Mephistopheles. And you may well see from the further course of Goethe's Faust how Mephistopheles fulfils his office. Not until the end of his life does it become possible for Faust to free himself from Mephistopheles. Faust comes to the imperial court. He even makes an invention—most important for the last few centuries. He invents paper-money. Mephistopheles is the real inventor. Afterwards, Faust is conducted into the world of classical antiquity by Homunculus. Homunculus himself, once more, is brought into being with Mephistopheles' assistance. Faust even becomes a military commander and conducts wars. But from Goethe's manner of description in this act especially, we see that it is really Mephistopheles who conducts them. Only at the very end do we see Faust gradually free himself from Mephistopheles.

Though Faust is roaming through the world without any definite position—having vacated his professorship—nevertheless, we must admit, the whole way in which Mephistopheles stands at his side is not unlike the way the Mephistophelean forces frequently play into the life of mankind to-day.

That is the one thing which must be borne in mind, but there is another thing as well. It is by no means easy rightly to discover in human nature what it is that really works in Karmic evolution. Here, too, the development of natural science has reached a point, which must be attained once more by spiritual-scientific study.

Notably when it tries to enter into the life of the soul, the natural-scientific way of thought makes the most ghastly errors. Witness the rise to-day of a mistaken school of science, which ventures to approach the human life of soul, studying it in the spirit of mere natural science. This school of thought admits that the life of the soul does not merely take its course as it appears to man's present consciousness. It admits that much is there beneath the threshold of consciousness—or as they say, in the unconscious or subconscious—beating-up into the conscious life.

In former lectures we have mentioned specific things which are truly there in the subconscious, and surge up into consciousness like the clouds of smoke which arise in the Solfatara country when one sets a light to a piece of paper. Much indeed is present down below in depths of consciousness.

So we may say: There are those today, who, wishing to pursue a science of the soul, already divine the fact that dark unconscious faculties of soul—and failings of soul—must be included for any true explanation. But as these schools will not yet admit a comprehensive spiritual-scientific world-conception, they can only bring to light mistaken notions. Those who take this standpoint of a purely natural-scientific psychology, observe a human life,—how it has evolved. They have indeed departed from the belief that what a soul feels and wills, wherewith it is happy or unhappy, filled with joy or grief, depends only on what the soul itself has preserved in the immediate consciousness. So now they try to catechise the soul. Somehow they try to get out of human souls the joys and pains, the disappointments of life which they have some time undergone and in their every-day power of thought have forgotten. What is forgotten, so these theorists declare, has not therefore vanished. It is still burrowing on in the subconsciousness.

Cravings, above all, are burrowing in the subconsciousness—cravings which at some earlier time of life remained unsatisfied or were repressed. Take a concrete instance—it is a woman in her 30th year. At the age of 16 she fell in love. She evolved a strongly erotic craving (so says this school of science), but this craving, if she had given herself up to it—if it had been fulfilled—would have led into some bye-way of life. Influenced by education, by the exhortation of her parents, she repressed it. To put it tritely, she ‘swallowed it down’ in her soul's life. Then she lived on. Fourteen years have passed. Perhaps she has married meantime according to her station. For her daily thoughts and feelings it is long forgotten. But the forgotten has by no means disappeared. The soul is not exhaustively contained in what it knows. In the underlying levels of consciousness the thing is still there, and presently it finds expression. For though the lady in her outer life is happy, she suffers from an indefinable, pessimistic leaning, a partial weariness of life or something similar. She is, as they say, ‘nervous,’ neurasthenic, or the like.

Now they seek to introduce this kind of psychology into medical science. They try to cure such souls by catechising them. Such experiences, they say, abiding in the hidden depths of the soul's life and for the surface consciousness apparently forgotten, must be drawn forth. If this be done—if under the influence of a good catechiser (who must of course, after the prevailing notions of to-day, be a physician) the patient gets to grips with the thing—then it will all grow better.

Cures are indeed effected in this manner. Often indeed they are more or less real cures, though in the majority of cases they will prove to be only semblances of cures. (We can explain how this is on some other occasion.)

That is one kind of thing they seek for, down in the depths of the soul's life. Here is another: It is a man of 35 or 40, suffering from a certain weariness of life, a morbid indecision. He does not know why, and the people around him do not know why. He knows it least of all. One who busies himself with the aforesaid ‘science of the soul,’ will try in this case too, to rummage in the forgotten though not vanished depths of the inner life, and will elicit the fact that in his 15th, 16th or 17th year, may be, the man had this or that plan in life, which plan fell through. He was obliged to turn to another plan of life—not according to the one he cherished. In all that he daily feels and thinks and wills, he has apparently been reconciled to the change. But what a man consciously feels and thinks and wills is not the entire life of the soul. In hidden depths the disappointed plan lives on as a real force.

Once more, these people believe that they can effect a cure by catechising and bringing the disappointment to the surface, giving the man an opportunity to discuss the whole matter with his catechiser.

But there are many other things besides, which they believe are resting there in the soul's depths without man's consciousness being aware of it. In short, they have perceived the fact that consciousness is a small circle and the soul's life a far larger circle of which the consciousness comprises only a little part. Not only so, they also look in the very depths of the soul's life for something else which is not of the soul—which, it appears, a theologian recently described—with questionable taste—as ‘the animal slime at the bottom of the soul.’ Thus they find disappointments, suppressed craving's, broken plans of life and finally the ‘animal slime at the very bottom of the soul,’ which means: all that is rooted in life, coming, so to speak, from flesh and blood, from the hidden animal nature, and rising from the soul's foundation in an unconscious way (for the consciousness would naturally rebel against it and does indeed rebel).

There is of course some truth in this theory of the ‘animal slime.’ We often see it happening in life:—Consciousness says to itself, ‘I want nothing more; I want to discover this or that. Therefore I turn to this or that person.’ But the ‘animal slime’ is really at work, for it may well be animal cravings which are only camouflaged and masked by what the consciousness declares.

Moreover this school of science (‘science,’ I say, with a grain of salt) has conjectured that in these same unconscious regions we shall also find what comes from the individual's connection with race and nation, with all manner of historic residues which play their part in the human soul unconsciously, while consciousness behaves quite differently. In view of what is now surging through the world, we cannot even deny that these things are apparently confirmed by multitudinous examples. For who will fail to see how many a man declares by word of mouth lofty ideals of ‘right and freedom for the nations,’ while in his soul's reality that alone is active, which, stirring the slime in the soul's depths, arises out of such connections as the Psycho-analyst would analyse—or pretend to analyse—in the above directions.

Moreover, the theologians among the Psycho-analysts especially, include in the subconscious regions of the soul's life the ‘demonic’ element which, they allege, arises from still more hidden depths—from the mysterious depth of the ‘irrational.’ I am unaware how the natural scientists and the theologians among Psycho-analysts come to terms with one another. But the latter class too undoubtedly exists, and they especially are fond of saying that unknown demons are at work in the subconscious in the human soul, so as to make men Gnostics for example, or Theosophists. ‘Psycho-analyse the soul and penetrate to the foundations where the primeval slime resides and you will find it. Gnosis is a demonic teaching, likewise Psycho-analysis’ ... no, I beg your pardon, not Psycho-analysis. Psychoanalysis, according to these men and women (for ladies, too, are taking part in these things) Psycho-analysis is not included in the black list, but Theosophy and other things.

I do not wish to enter now into any detailed criticism of Psycho-analysis. I only wish to have pointed out that in the Psycho-analytic school we have the evidence, how modern research is driven to observe what works and weaves beneath the conscious portions of the soul. But the prevailing scientific prejudices can only result in the most wrong conclusions on these matters. Meanwhile these people are quite unwilling to consider the investigations of Spiritual Science. Consequently they will not discover how impossible it is truly to analyse what they find in the soul's life, so long as they are unaware that man's existence takes its course in repeated lives on Earth. For in their Psycho-analysis they try to explain, what is there at the bottom of the soul, out of one Earth-life only. No wonder they are then obliged to place it frequently in a distorted light.

For example, suppose we find disappointed plans of life, deep down within the soul. We ought first to consider what kind of meaning this wrecking of a plan in life may have for the human being's existence as a whole, which goes on through repeated lives on Earth. Then perhaps we shall discover that there are also working in the man's subconsciousness certain aspects of his life, which, by a true working of destiny, have prevented the fulfilment of his plan. And then we shall observe that the disappointed plan, which is still there in the soul's depths, is not merely destined to make the man ill in this incarnation, but to be carried through the gate of death when this life is at an end, and to become a potent force in the life between death and new birth. For only in the next life will it play its proper part. It may indeed be necessary for such a broken plan of life to be preserved and nurtured to begin with, in the depths of the soul, so that it may be strengthened and enhanced. Then between death and a new birth it will be able to rise to its true stature, till in the next life on Earth it assumes its predestined form, which, on account of other qualities within the soul, it was not able to assume in this life.

Then as to the so-called ‘animal slime at the bottom of the soul's life’ (though, as I said, the expression is by no means in good taste), undoubtedly such a thing is there. But I beg you to remember what I have explained, of the relation between the head of man and the remainder of his organism. The latter is in many respects connected with man's earthly life, his present incarnation, while the head is the result of former planes of evolution of the Earth itself, and is, moreover, related to the man's former incarnations. If you consider this, then you will understand how many things are working upward from the remainder of the organism (by virtue of the part it plays in the whole karmic connection)—things which are at a different stage of maturity than that which comes from the human head and from the nervous system. But the Psycho-analyst, who to begin with only ‘analyses’ the ‘slime,’ will go completely wrong. Analysing this ‘animal slime,’ as they call it, he is like a man who wants to know what kind of corn will grow on a given soil. He analyses the soil. He digs and finds a certain manure, with which the field was manured. He says, Now I know the manure, and out of this the corn will presently spring forth. But the corn does not grow from the manure, albeit the manure is necessary. The point is, what is imbedded in the basic slime; for that which is imbedded in it is generally destined to work on through the gate of death, into the next evolution on the Earth. It is not a question of investigating the animal slime itself. The point is, what is imbedded in it as a real ‘seed of the soul.’

Psycho-Analysis, so called, gives ample opportunity to observe how perilous are the prejudices of the present time. True, it is entering a realm to which the thought of our time is tending. For the soul can no longer rest satisfied with what the surface experience of consciousness provides. So do the men of our time find themselves driven to the very quarters where they should indeed investigate; but as they cannot understand spiritual science they have no guiding lines for such investigation. Therefore they rummage about in the most clumsy way in these realms which are assigned to them by their profession, or by their own agitations. They put everything in the wrong place, not knowing how to put in it the right. For this they could only do, if they were able to follow up the real Karmic threads as I have tried to indicate them now, in the one case and in the other. Above all when Psychoanalysis begins to burrow in the elemental realms, it proves itself appallingly unsound.

Nevertheless, the desire to pursue the continuous thread of destiny into its finer and more intimate ramifications is important. That which goes on in the conscious life of a man's soul, from the time he awakens until he falls asleep again, reveals very little of the Karmic stream which works on and on through his incarnations. What we experience consciously in waking life largely belongs to the present incarnation, and it is good so. For in the present incarnation man should be healthy and efficient. On the other hand, much of what is carried through the gate of death—as a seed which grows out of our experiences and trials and faculties acquired during the present life—plays a great part in our life from our falling asleep to our awakening, and very largely finds its way into our dreams. We must only be able to estimate the dream-formations truly. We say, Dreams are reminiscences,—and so they often are. But in the stream of our Karma they do not work in a simple and straightforward way. In their inherent forces they often signify the opposite of what appears upon the surface. Let me give you an example from literature to explain what I now mean.

Vischer, the aestheticist, tells a pretty little story in his book, Auch Einer. I quote it here because I am now speaking in a wider sense of the vocational life and all that is connected with it. Vischer relates a conversation between a father and his son. They are going for a walk together, and after the father has asked him many things the boy tells the following story: ‘Teacher told us one should always find out what kind of a job a man has. A man should have a proper occupation. By that you can recognise whether he is a sound and good man altogether.’ ‘Oh,’ said the father. ‘Yes, and after teacher had told us that in school, I dreamt I was walking past yonder lake, and in the dream I asked the lake what kind of a job it had. And the lake said: My job is to be wet.’ ‘Hm,’ said the father.

A witty story, revealing some knowledge of life in him who thought it out. The father said ‘Hm’ because he did not wish to spoil the boy. He did not wish to tell him what nonsense his teacher had been talking. No doubt he kept his thoughts to himself. He should have enlightened his son more wisely than the teacher. He should have said, One must not pass judgments in such a superficial way, for it may well be that one's judgment of what constitutes a ‘decent and proper occupation’ is mistaken, and one will thus be led to misjudge one's fellow-men. Or again, the man's career might somehow have been marred. In short, the father should have instructed the son. But in this case he did not need to do so. For in the young human being the dream can still work helpfully. The dream, which in this instance came to the boy's consciousness, is there as a real inner force, in place of such instruction. In the sub-consciousness the dream is working. And it works in such a way as to expunge from the soul the nonsense which the teacher created by his foolish teaching. This explains the forming of the dream in the boy's sub-consciousness, which is wiser than the surface consciousness. It spreads an atmosphere of laughable absurdity over the teacher's foolish exhortations. The lake says, ‘It is my job to be wet.’ That will work wholesomely. It will drive away the noxious effects to which such teaching might otherwise give rise.

In this case the dream is indeed a reminiscence; it follows in the very next night. But at the same time it is a corrector of life. Indeed the life of the astral body frequently works in this way. Beside the relics of what is there in the soul from the experiences of life, we should frequently find this factor. Especially where a mistaken education is at work, we can frequently detect in the sub-conscious forces of the soul this ‘corrector,’ who often works even in the same incarnation, especially in young human beings. But above all, this corrector is carried through the gate of death and there works on. There is really a kind of self-corrector in the human being. This must be borne in mind.

With all these things I only want to point out how much there is in the soul of man, pressing on from one incarnation to another. There is a whole complex of forces, working across from one incarnation to another. We must now consider what is the relation between this complex of forces and the human being of the present, inasmuch as his life continues between birth and death.

In this respect man is really a four-stringed instrument, on which the above-named ‘complex of Karmic forces’ plays. Physical body, etheric body, astral body and Ego are the four strings, and Karma plays on them. According as the one or the other string is played on more or less intensely by the bow of Karma (if we may retain this analogy of the violin which also has four strings), so does the individual life arise. It may be more the etheric body or the astral body, or the etheric and the astral together, or the physical and the astral together, or the physical body and the Ego. In the most manifold ways, the four strings of human life can play together. Therefore it is so difficult if we desire to speak not in general and vague abstractions but in reality. It is so hard to decipher the several melodies of a man's life, for we can only decipher them if we are able to behold how the fiddle-bow of Karma plays on the four strings of Man.

Consider the human being in those years of life when the physical body and especially the etheric body are developing (as indicated in my little book Education of the Child in the Light of Anthroposophy)—from the seventh to the fourteenth year—all these things are approximate. During this time we shall find certain peculiarities emerging, which distinguish this period of life especially. Certain things, we shall observe, are in a way consolidated during this time. True, many of these things already emerge in the first seven years of life—for all these things merge into one another. But it is only between the seventh and about the fourteenth year that we can observe it deeply and accurately. Certain inner characteristics become consolidated in the growing human being, expressing themselves through the corporeality, through the whole conduct and appearance as it expresses itself in the tenure of the body, in the gestures, in the behaviour as a whole. What is thus consolidated (not all, but a great part of it) causing the human being to be short and thickset, or to have shorter or longer fingers, or to tread in a certain way—with a firm step in one case, tripping it lightly in another (to describe the radical contrasts)—in short, all that is connected with the bodily aspect of deportment, is here intended. As I said, not all, but a great part of what thus appears in the growing human being comes from his Karma. It is the effect of his vocation in the former life on Earth. People who do not observe what I have now said, often make a great mistake, especially when they try to be clever, observing the child's behaviour, and wishing somehow to determine his occupation in this life from the way he deports himself. In this way it is easy to make the mistake of wishing to place him into a similar vocation to what he had in his preceding life on Earth. And that would not be wholesome for him. What we observe in this period of life are the effects of the former incarnation; and when this period is at an end, or even before (as I said, these things merge into one another), the astral body emerges in a very peculiar way, and reacts on what has been developing hitherto. Once we are aware of these facts as derived from spiritual science, we can observe them even outwardly on the physical plane. The astral body reacts. According to quite other Karmic forces, it transmutes that which resulted from the pure ‘Karma of vocation’ between the seventh and fourteenth year. Thus there are two forces in the human being in conflict with one another. The one set of forces mould and form him; these arise more from the etheric body. The others, counteracting and partly paralysing the former, come more from the astral body. Through these latter forces, man is impelled to transform what was stamped upon him by his vocational Karma of the former incarnation. We may say therefore: The working of the etheric body is formative. (All that appears as gesture, posture and deportment in the physical body comes from the etheric.) The working of the astral body is transformative. And in the interplay of the two forces, which are very decidedly in conflict with one another, much of the working of the Karma of vocation finds expression.

This, however, is woven together with other Karmic streams. For we must also bear in mind the physical body. As to the physical body, it is especially important to observe in the first epoch of life how the human being places himself through his Karma into the world. The kind of physical body we have depends on this. For by our Karma we place ourselves into a certain family, belonging to a certain nation and so forth. Thus we get quite a definite kind of body. But not only so. Think how much the course of our life depends on the situation into which we place ourselves, in that we enter a certain family. This already gives the starting-point of infinitely much in our life.

In effect, notably in the first seven years of life, when the physical body is developing, forces are working in (or rather, about) the physical body—forces which come not from the vocational aspect of our former incarnation, but from the way in which we lived with other human beings. In our former incarnation we stood in this or that relation to this or that human being. (I mean now, not in a particular part of our life—for that belongs to a different chapter—but throughout our life.) All this we assimilate. We carry it through the gate of death, and through these forces we bring ourselves once more into a certain family, a certain situation or set of circumstances. Thus we may say: That which places our physical body into life and works on through our physical body—that is what shapes the situations of our life. (It goes on working, of course, through our succeeding lives.) And now it receives a counter-force through the Ego. The Ego works so to annul the given situations of our life. It battles against all that determines our circumstances. Thus we may say: The physical body works so to create life's situation; and the Ego works to re-create it. In the working together of these two-battling one with another—another stream of Karma enters our life. For? there is always present in man on the one hand what strives to maintain him in a certain situation, and on the other, what strives to lift him out of it. Thus I would say, primitively speaking, 1 and 4, and 2 and 3, work upon one another. (See the diagram at the end.) And in manifold other ways the four strings play together. The way we come into connection with fresh human beings in a given life according to our Karma, depends on 1 and 4 and their connections. And this leads back in turn to our relationships of life in former lives. The way we find our connections in calling, work and occupation depends on 2 and 3 and on their mutual interplay.

To begin with I beg you to consider these things well. We shall then continue in the next lecture.