The Rudolf Steiner Archive

We shall most easily understand the progress of humanity through the three incarnations, Saturn, Sun, and Moon, preceding the Earth, if we add a further survey of man in sleep, in dream.

When man is asleep the seer beholds the astral body with the ego enveloped in it as though floating over the physical body. The astral body is then outside the physical and etheric bodies, but remains connected with them. It sends threads, as it were, or rather currents into the universal cosmic body, and seems partly embedded in it. Thus in the sleeping man we have the physical, the etheric and the astral body, but this last sends out tentacles towards the great astral universe.

If we picture this condition as an enduring one, if here on the physical plane there were only human beings who had the physical body interpenetrated with the etheric body, while above hovered over them an astral soul with the ego, then we should have the condition in which mankind existed on the Moon. Except that on the Moon the astral body was not strongly separated from the physical body; it sank down into the physical body just as strongly as it expanded into the cosmos.

But if you picture a state of sleep where no dream ever comes then you have the condition in which humanity existed on the Sun. And if you now imagine that the human being has died, that even his etheric body is outside him, united to the astral body and ego, but yet that the link is not quite dissolved, so that what is outside, embedded in the whole surrounding cosmos, sends down its rays and works upon the physical substance—you then have the condition in which mankind existed on Saturn.

Below on the cosmic globe of Saturn there was only what we have in our purely physical body; it was surrounded, so to speak, by an etheric astral atmosphere, in which the egos were embedded.

Human beings were already actually in existence on Saturn but in a dull, dull consciousness. These souls had the task of maintaining in an active and mobile state something that belonged to them down below. They worked from above on their physical body, like a snail fashioning its shell; they acted from outside, just like an instrument, on the bodily organs. We will describe the appearance of that on which the souls above were working; we must give some little description of this physical Saturn, of Saturn in general.

I have already said that the part of the physical body elaborated then was the foundation of the sense organs. The souls outside worked upon the Saturn surface, upon what lived in man as rudiments of the senses. They were actually in the cosmic space surrounding Saturn below were their workshops, there they worked out the types for eyes and ears and for the other sense organs.

Now what was the fundamental quality of this Saturn-mass? It is hard to characterise, for we have scarcely a word in our language which is suitable; our words are quite materialistic, they are only adapted to the physical plane. There is one word however, that can express the delicate work that was carried out there. One can denote it with the expression: Reflection. The Saturn globe in all its parts had the quality of reflecting everything, such as light, tone, perfume, taste, that reached it from without; all was thrown back again; one perceived it in cosmic space as a reflection in the mirror of Saturn. One can only compare it with the effect of looking into the eye of our neighbour, when our own picture looks out from it towards us.

Thus all the human souls were aware of themselves, but not only as a picture in colour they perceived themselves in taste, in scent, in a definite feeling of warmth. Saturn was thus a reflecting planet. The human beings living in the atmosphere threw their essence and being into it and out of the pictures that then arose, the rudiments of the sense organs began to take form, for they were pictures that worked creatively.

Imagine yourself standing before a mirror from which your own figure confronts you, and that this figure begins to create, is not a dead form as in our modern lifeless mirror. There you have the creative activity of Saturn, there you have the kind of way the human beings lived on Saturn and accomplished their work.

This took place below on the Saturn globe; up above, the souls were in the deep trance consciousness of which I spoke yesterday. They knew nothing of this mirroring, they only occasioned it. In this dull trance consciousness they had within them the entire cosmic All, and thus the whole cosmic All was mirrored from their being. They themselves, however, were embedded in a basic substance of a spiritual nature, they were not independent but were only a part of the spirituality surrounding Saturn. They could not therefore have a spiritual perception, higher spirits perceived by means of them, they were the organs of perception for other spirits.

A whole number of higher spirits were in the surroundings of Saturn; all those whom Christian esotericism has called Divine Messengers, Angels, Archangels, Primal Forces, Powers of Revelation. All these were contained in the Saturn atmosphere. Just as the hand belongs to the organism so did the souls belong to these Beings, and just as little as the hand has an independent consciousness, so little had they at that time a consciousness of their own. They worked out of the consciousness of higher Beings, the consciousness of a higher world; they thus fashioned the forms of their sense organs, which then became creative, and they also moulded the Saturn substance. You must not think of this substance of Saturn as being as dense as the present human flesh. The densest condition that it could attain at all was not as dense as our present physical air. Saturn became physical, but only reached the density of fire, of warmth, the warmth in which our modern Physics no longer admits any matter to exist. Warmth, however, for the occultist is a finer substance than gas it has the characteristic of continuous expansion. And since Saturn consisted of this substance it had the power of spreading from within outwards, of raying out everything, of reflecting. Such a body radiates everything; it has no need to keep it all within itself.

Saturn was not a uniform substance but of such a composition that one could have perceived a differentiation, a configuration. Later the organs became rounded into cell-like balls, only that cells are small and those were large—as if you took a mulberry or blackberry. You could not as yet have seen on Saturn, for the reflecting process threw all light that came from outside back again. Within this Saturn mass all was dark, only towards the end of its evolution was it somewhat illumined. A number of beings were present in the surrounding atmosphere of Saturn; not only you yourselves were active on your sense organs. For the soul of man was not yet so far developed as to be able to work alone, you worked in conjunction with other spiritual beings, under their guidance, so to speak.

Certain beings worked on Saturn as independently as modern man; they stood then at the human level. They could not be formed like modern man, for warmth was the only substance of Saturn. In respect of their intelligence, their ego-consciousness, however, they stood at the level of present man though they could form no physical body, no brain. Let us observe them somewhat closer. The present-day human being consists of four members: Physical body, Etheric body, Astral body and the Ego, and, prefigured in the ego, Spirit-Self, Life-Spirit and Spirit-Man (Manas, Budhi, Atma). The lowest, although of its kind the most perfect member on the Earth planet, is the physical body.

The next higher is the etheric body, then the astral body and the ego. Now there are also beings who have no physical body, whose lowest member is the etheric body. They have no need of the physical body in order to occupy themselves in our sense world; in compensation they have a member which is higher than our seventh.

Others have the astral body as their lowest member and in compensation a ninth, and again others who have our ego as lowest member, have in compensation a tenth member. When we consider the beings who have the ego as lowest member we must say that they consist of:

• Ego
• Spirit-Self
• Life-Spirit
• Spirit-Man.

Then come the eighth, ninth and tenth members, that which Christian esotericism calls the Divine Trinity:

• Holy Spirit
• Son or Word
• Father.

In theosophical literature one is accustomed to call these the three Logoi.

These beings, whose lowest member is the ego, are those who come into special consideration for us in the Saturn evolution. They were at the stage where humanity stands today. They could exercise their ego under the quite different conditions that I have described. They were the human beings of Saturn and the ancestors of our present humanity.

They irradiated the surface of Saturn with their ego-hood, their external nature, they were the implanters of ego-hood in the physical corporeality that was forming on the surface of Saturn.

Thus they made it their care that the physical body was prepared in such a way that it could later become the bearer of the ego. Only such a physical body as you have today, with feet, hands and head and the sense organs incorporated in it could be ego-bearer on the fourth stage, the Earth. To this end the nucleus of it had to be already implanted on Saturn. One also calls these ego-beings of Saturn, Spirits of Egoism. *[Later called by Dr. Steiner, Spirits of Personality.]

Egoism has a two-fold character; it is excellent and desirable or obnoxious and evil. If at that time on Saturn and on the succeeding planets the essential nature of egoism had not been again and again implanted, man would never have become an independent being who can say “I” to himself. Into your bodily nature there has been instilled ever since Saturn the sum of forces which stamps you as an independent being, cutting you off from all other beings. To this end had the Spirits of Egoism, the Asuras, to work.

Among them are to be found two kinds, apart from slight deviations. The one kind has elaborated egoism in a noble, self-reliant way, and has risen higher and higher in the perfection of the sense of freedom: that is the rightful independence of egoism. These spirits have guided mankind through all the successive planets; they have become the educators of men towards independence.

Now on each planet there are also Spirits who have remained behind in evolution, they have remained stationary and not wished to progress. You will recognise a law from this: If the most outstanding fall and commit the “great sin” of not advancing with evolution, then they become the very worst of all.

The noble sense of liberty has been reversed into wickedness, into its opposite. Those are the Spirits of Temptation, and they must be taken gravely into account; they lead to the evil side of egoism, even today they are still in our environment, these evil Spirits of Saturn. All that is bad draws its power from these Spirits.

When each planet has completed its evolution and becomes spiritual again, it is, so to speak, no longer in existence. It passes over into a condition of sleep in order to come forth once more. So too was it with Saturn. Its next incarnation is the Sun, a Sun which you would obtain if you were to mix together as in a cauldron all that is on the sun, the moon and the earth, together with all the terrestrial and spiritual beings. The Sun evolution is distinguished by the fact that the etheric body drew into the prepared physical body below. The Sun has a denser substantiality than Saturn, it is to be compared with the density of the present air. The human physical substance, your own body which you formed for yourselves, is to be seen on the Sun interpenetrated by the etheric body. You yourselves belonged to a body of air, as on Saturn to a body of warmth. Your etheric body was already down below, but your astral body with your ego was enveloped in the great general astral body of the Sun. And there you worked down into the physical and etheric bodies, just as today in sleep when your astral body is outside it works upon the physical and the etheric body. At that time you were elaborating the first rudiments of all that today are organs of growth, metabolism and reproduction. You were transforming the elements of the sense organs from Saturn, some of which maintained their character, while others were transformed into glands and organs of growth.

All organs of growth and organs of reproduction are sense organs taken hold of by the etheric body and transformed. When you compare the body of the Sun with Saturn you find a certain difference. Saturn was stiff like a reflecting surface, it rayed back everything that it received of taste, smell and all sense-perceptions. This was not so in the Sun. Whereas Saturn rayed back everything direct, without taking possession of it, the Sun permeated itself with it, and then rayed it back; being able to do so by virtue of having an etheric body. Its body, penetrated by an etheric body, did as the plant does today with the sunlight. The plant takes up the sunlight, permeates itself with it and then gives it back again. If it is put in some dark place, it loses its colour and languishes. There would be no green colouring matter without light. So it was with your own body on the Sun, it permeated itself with light and with other ingredients too, and as the plant sends back the light after having drawn strength from it, so did the Sun once upon a time ray back the light after having worked it over inwardly. But it not only permeated itself with the light, but with taste, scent, warmth, everything, and radiated it out again.

Hence your own body too was at the stage of the plant on the Sun. It had not the appearance of a plant in the modern sense, for this has only been formed on the Earth. What you bear within you as glands, organs of growth and reproduction, were upon the Sun as mountains and rocks are upon the Earth today. You worked upon them as one nowadays tends and cultivates a little garden. The Sun radiated back the ingredients of cosmic space, it shone in the loveliest colours, a wonderful tone rang forth, an exquisite aroma streamed out from it. The ancient Sun was a wonderful being in cosmic space. Thus at that time on the Sun men worked at their own substance like certain creatures, corals for instance, work from outside on their structure. This took place under the guidance of higher beings, for there were higher beings in the Sun's atmosphere.

We must concern ourselves with one special category who then stood at the level reached by men today. On Saturn we have the Spirits of Egoism who implanted the sense of freedom and self-reliance and stood at the human level. On the Sun it was other beings, who had as lowest member, not the ego but the astral body. They possessed astral body, ego, Spirit Self, Life Spirit and Spirit Man and the eighth member, named in Christian Esotericism “Holy Spirit,” and finally the ninth member, the Son, “the Word” in the sense of St. John's Gospel. They had not as yet the tenth member and instead of this they had a lower member, the astral body. These were the Spirits who were active on the Sun, they guided all astral activity. They differ from modern man inasmuch as man breathes air, since air is in the earthly environment; these Spirits, however, breathed warmth or fire.

The Sun was itself a kind of being of air, surrounded by that substance which had previously formed Saturn-fire, warmth. The part that had densified had formed the gaseous Sun, and what had not densified was a surging sea of fire. These beings could live on the Sun and inhale and exhale warmth, fire; they were therefore called the Spirits of Fire. They stood at the human level on the Sun and they worked in the service of humanity. One calls them Sun Spirits or Fire Spirits. Man at that time was at the stage of sleep-consciousness, the Sun-Fire Spirits had already the ego consciousness. Since then they too have developed further and ascended to higher degrees of consciousness. One calls them in Christian Esotericism Archangels. And the highest evolved Spirit Who was on the Sun as Fire Spirit, Who today is still active upon the Earth, with very highly evolved consciousness, this Sun or Fire Spirit is the Christ. In the same way the most evolved Saturn Spirit is the Father God.

Christian Esotericism knows that there was incarnated in the body of flesh and blood of Christ-Jesus precisely such a Sun-Fire Spirit, and indeed the highest, the Regent of the Sun Spirits. That He might come on to the Earth He had to make use of a physical body, He had to live under the same earthly conditions as man, in order to be able to manifest here.

Thus on the Sun we are concerned with a Sun-body, as it were, a body of the Sun planet with Ego-Spirits, who are Fire Spirits, and with a Regent of the Sun, the most highly evolved, the Christ. While the Earth was the Sun, this Spirit was the central Spirit of the Sun; when the Earth was Moon, He was more highly developed, but He remained with the Moon; when the Earth was Earth, He was very highly developed and remained with the Earth. He forms thus the highest planetary Spirit of the Earth. The Earth today is His Body as at that time the Sun was. Therefore you must take St. John's words literally, “Whoever eats my bread, treads me under foot.” For the Earth is the Body of Christ. And when men who eat bread, taken from the body of the earth, walk upon the earth, then they tread under foot the Body of Christ. Take these words quite literally, as all religious documents must be taken. Only one must first know the true meaning of the letters and then seek for the spirit.

One thing more. Not all beings within this Sun-mass came to the stage of evolution of which I have spoken to you. Many stayed behind at the stage of the Saturn existence. They could not receive into themselves what streamed in from cosmic space and send it back after receiving it; they had to send it back direct, they could not permeate themselves with it. These beings therefore appeared on the Sun as a kind of dark intermixture, as something that could not send out its own light. Since they were enclosed in the Sun-mass surrounded by a mass sending out its own light, they worked as dark places. We must therefore distinguish between those places in the Sun which radiated out into cosmic space what they had received, and those which could radiate out nothing. Thus they worked as dark wedges within the Sun-mass, they had learnt nothing in addition to what they had on Saturn. Just as in the human body you do not find glands and organs of growth everywhere, but the body is interspersed with dead parts which have been incorporated, so was the Sun interspersed with these dark wedges.

Our present sun is the descendant of the Earth-Sun-body; it has cast out the moon and the earth and has retained the most advanced part. What was present in the former Sun-body as relics of Saturn are still to be found in the present sun, as the so-called sunspots. They are the last vestiges of Saturn, which remain in the shining sun-mass as dark portions. Our occult wisdom discloses the hidden spiritual sources of physical facts. Physical science substantiates the physical causes of the sunspots through its astronomy and astrophysics; the spiritual causes, however, lie in that residue remaining from Saturn.

We now ask what kingdoms were there on Saturn? Only one kingdom, the last traces of which are contained in the present mineral. When we speak of man's passing through the mineral kingdom, we must not think of the present mineral. The last descendants of the Saturn mineral must far rather be seen in your eyes, ears and other sense organs. Those are the most physical, the most mineral parts of you. The apparatus of the eye is like a physical instrument and even continues unchanged for some time after death.

The single Saturn kingdom progressed on the Sun to a kind of plant existence. Man's own body confronts us there growing like a plant. What was left behind as Saturn kingdom was a kind of mineral kingdom of the Sun, which had the form of stunted sense organs which could not reach their goal. But all these beings on the Sun, these developing human bodies, had as yet no nervous system within them. That was incorporated for the first time on the Moon by the astral body. Plants too have no nervous system. It is an error of physical science when it ascribes one to them.

But the astral bodies, especially those that proceeded from the Fire Spirits, sent a kind of stream into the substance that was down below as physical and etheric bodies. These light streams divided in tree-like forms. Their last traces are to be found in densified form as the organ we call the Solar Plexus. This goes back to the ancient in-streaming on the Sun, densified to substance and hence the name Solar-plexus.

You must picture the bodies which you had on the Sun as if currents from above streamed into you, currents interlaced as a branching tree. Thus the Sun is represented in the numberless interlacings which are your solar-plexus. These branches were represented in German mythology as the World Ash, which, however, means very much besides.

Then the Sun passed into a sleep-condition and was transformed into what in occult science we call the Moon. In this we have to do with yet a third incarnation of the Earth, which will again introduce to us a directing Central Spirit.

As the highest Regent of Saturn, the Ego Spirit appears to us as the Father God, the highest God of the Sun, the Sun-God, as Christ, so will the Regent of the Moon-stage of the Earth appear to us as the Holy Spirit with His Hosts, which in Christian esotericism are called the Messengers of the Godhead, the Angels.

We have completed two Days of Creation, which in the esoteric language are called:

• Dies Saturni
• Dies Solis

To them we must add: Dies Lunae (the Moon-Day).

The existence of a directing Godhead of Saturn, Sun and Moon has always been known.

The words Dies = Day and Deus = God have the same origin, so that Dies may be translated either Day or Godhead. One can just as well say for Dies Solis Sun-Day or Sun-God and mean by both the Christ Spirit.

I should like, first of all, to speak to you about certain principles in medical study. Medical study today is based upon a scientific conception of the world, or, better said, upon scientific interpretations, which do not lead to the human being in his reality and which at the present time are not capable of giving a true description of the human being.

And so young physicians approach a sick human being without having any real picture of a healthy human being. For if, after having studied anatomy and physiology, we picture the essence of the human organism to be the organs, systems of organs, bones, muscles, all with their definite contours, and get into the habit of looking at these systems within rigid contours, we have an entirely erroneous view of the human being. All that is drawn and pictured in this way and then becomes the content of knowledge, is in reality involved in a perpetual process of becoming, in a perpetual process of build-up and breakdown (anabolism and catabolism). There is perpetual becoming, perpetual arising, and passing away. If we think deeply about this process of arising and passing away, it is at once apparent that we must pass over from what has contours within the human organism to what is fluid and has, therefore, no contours. We realize that the human being must be pictured as the product of streamings—which persist at certain locations—and that we must add to the solid body (which is, after all, the smallest part of the human being) the fluid man, if I may so express myself, the being who is no longer subject to the laws to which the bodies with definite contours are subject. The conceptions arising from modern anatomy and physiology usually give rise to the opinion that if fluid is taken to quench thirst and then more and more fluid is taken, the fourth or fifth glassful passes through the same process in the organism as does the first. But this is not the case. Up to the point where the thirst is quenched, the first glass of water passes through a complicated process; the second glass of water, when the thirst is no longer so intense, passes through the organism without this process, much more rapidly than the first. It does not go through the complicated ways of the first, and in the case of the second glass of water, what takes place is simply a kind of increased streaming of the fluid man, if I may put it so.

A true knowledge of the human being must, therefore, reckon, to begin with, with the sharply outlined organs but also with what is in flow in the organism. Physiology does, of course, also speak of what is in flow, but the flowing fluids in the human organism are only investigated from the point of view of the laws of dynamics or mechanics. The truth is that the moment the fluid man comes into consideration, we must realize that the so-called etheric body is working in this fluid man.

The drawings to be found in books on anatomy have merely to do with the human physical body. The streaming of the fluids in the organism is left out of account. This streaming of fluids within the organism is not dependent upon earthly forces, fundamentally speaking. It is dependent upon planetary forces. Therefore, we must realize that as long as we are concerned with rigidly outlined organs and systems of organs, earthly forces, pure and simple, come into consideration. The moment we are concerned with what is in circulation, whether it be the circulation of the digestive juice or of the digestive juice that has already been transformed in the blood, the ruling forces are not earthly but planetary. We will go into this more closely. It is merely a question, now, of the principle.

Thus, the physical laws of the physical body apply to the solid man; while the laws of the etheric body rule the fluid Man. But the aeriform, the gaseous, also plays a part in the human organism, a greater part, indeed, than is conjectured. Insofar as the gaseous works within and enlivens the human organism, it is entirely dependent upon the astral body. Human breathing, for instance, in its physical manifestation, is a function of the astral body.

I spoke of the physical man (physical body), of the fluid man (etheric body), of the gaseous man (astral body). So far as the fourth man, the warmth man, is concerned, there is not the slightest doubt that differentiated warmth is present in the space physically occupied by the human being, and even beyond this. If you put a thermometer behind the ear or under the armpit you will find evidence of differentiation in the warmth organism; the degrees of warmth are everywhere different. As the liver has its definite place in the organism, and the intestinal organs have theirs, so do they also have quite different temperatures. The liver temperature is quite different, for the liver has a very special kind of warmth organization. This warmth organization is subject to the ego organization.

Now, and really for the first time, you can picture the human being, insofar as he bears within himself the substances that exist on the earth in the solid, fluid, aeriform, and warmth conditions. The warmth is ruled from the ego organization. When something or other is in a certain condition of warmth, this condition of warmth has an effect upon what it is permeating. And here we come to how things really are as regards the ego organization. What the ego organization does in the human organism is done by way of the warmth organization. Suppose I am walking, simply walking. When I am walking, I take hold of my warmth organization with my ego organization. What the warmth does within the fluids which fill out the solid constituents of the legs is, indirectly, a consequence of the ego organization, but the ego organization only takes direct hold within the warmth organization. In the whole organism, in the solids, fluids, gases, and warmth, therefore, we see the intervention of the ego organization, but the intervention takes place by way of the warmth organization. The astral body also intervenes in the whole organism, but the astral body takes direct hold only in the aeriform organization, and so on. You can work out the rest for yourselves.

This helps you to understand something else. If you take what is presented to you today in physiology and anatomy all that is so beautifully drawn and is regarded as being the whole man, if you take this, you will never be able to pass over from this human being (who in reality does not exist in this form) to the soul, let alone to the spiritual. Just tell me where and how the soul or spirit could possibly be connected with the human being as pictured by physiology or anatomy today? This is the reason why all kinds of apparently well-thought-out theories have arisen concerning the interactions that take place between the soul and spirit and the body. The most ingenious of them—No, I ought to say the most nonsensical—is that of psycho-physical parallelism. It is said that the life of soul and spirit and the bodily life run their courses simultaneously and parallel to each other. No attempt is made to find a bridge. But the moment you pass on to the differentiation of the warmth and see therein the intervention of the ego organization, you realize: Yes, it is conceivable that the ego organization intervenes in the warmth ether, and by way of the warmth organization in the whole human being, down to the sharply outlined physical organization.

The reason why the bridge between the physical nature and the life of soul in the human being could not be found was because no account was taken of the existence of these organizations of which the soul and spirit take hold in successive stages. It is a known fact that the simple psychical condition of fear, for example, affects the bodily warmth. It is inconceivable that the psychical experience of fear should be capable of actually making the legs tremble. The thing is inconceivable, so a theory like that of psycho-physical parallelism has arisen. But it is conceivable that the organization of soul which is anchored in the warmth ether should be affected by fear, and then that the fear should live itself out in the corresponding change of the warmth, the warmth organization communicates itself to the airy organization, the fluid organization, and downwards to the solid body of the human being. Only in this way is it possible to build a bridge from the physical to the life of soul.

Unless you have this insight into the healthy human being you will never get insight into the sick human being. Take, for example, some part of the human organization, such as the liver or kidneys. In the so-called normal state, the liver or kidney receives impulses from the ego organization inasmuch as these impulses of the ego organization take hold, first of all, of the warmth organization and then pass down to the liver or kidney with its definite outlines. If we understand this process, it is possible to conceive that this intervention on the part of the ego by way of the warmth organization may cause the ordinary process of this warmth organization to be inwardly intensified, to deviate from its ordinary process, in such a way that the ego organization works too strongly upon the warmth organization in the liver or the kidneys. A certain state of balance must prevail in the organism in order that the ego organization can work in it. If this balance is upset, the organism may fall ill. But the organism as pictured by modern anatomy and physiology is, in reality, incapable of illness. From whence could the condition of illness possibly proceed? Somewhere or other the possibility of illness must exist in the organism. Now, the ego organization must work in with a certain strength upon the heart, that is to say, by way of the warmth organization upon the heart. Suppose it happens through some circumstance or other, and remember that in the external world, too, warmth can be guided to some other place where it is not desirable—suppose it happens that what ought to work by way of the warmth organization upon the heart works in the kidneys or liver. Something happens that must happen, but here it is out of place, has gone astray—and then the possibility of illness arises.

Only by remembering this principle will you begin to understand the possibility of illness; otherwise you will not understand. You will have to say to yourselves: Everything that goes on in the human organism is a process of nature. Illness is, however, also a process of nature. Where does a healthy process cease? Where does a process of disease begin? These questions are unfortunately unanswerable if you go no further than the teachings of orthodox physiology and anatomy. You can only get a conception of the possibility of illness when you know that what constitutes illness when it takes place in the liver, may be healthy when it takes place in the heart and so on. For if the human organism, working from out of the ego organization, could not bring forth the warmth that must be present in the region of the heart, the organism would, for example, be unable to think, to feel. But if these same forces were to invade the liver or kidneys it becomes necessary to drive them out again, to put them back, as it were, within their original boundaries. Now, in external nature there are substances and activities of substances which can take over, in the case of every organ, the activity of the etheric body, of the astral body, of the ego organization. Suppose the ego organization is taking too strong a hold of the kidneys. By giving equisetum arvense in a certain way, you enable the kidneys to do what the ego organization is doing in this abnormal, pathological condition. In this pathological condition, the ego organization is taking hold of the kidneys but in the way that ought only to happen in the heart, not in the kidneys. Something is going on in the kidneys which ought not to be there but which is there because the ego organization is pouring in its activity too intensely. We only get rid of this condition if we introduce artificially into the kidneys an activity which is an equivalent of this activity of the ego organization. That is what you can introduce into the kidneys if you really succeed in making equisetum arvense active in the kidneys. The kidneys have a great affinity with equisetum arvense. The activity of this substance throws itself into the kidneys, and the ego organization is sent out. And when the ego organization is given back to its own tasks it has a curative influence upon the diseased organ. You can call up the higher bodies, so-called, into health-giving activity when you drive them out of the diseased organ and set them again at their own proper tasks. Then, through a reactionary force which arises, these higher bodies can actually work curatively upon the diseased organ.

If we are to understand such forces and the connection of the human organism with the cosmos and with the three kingdoms of nature around man on the earth, we must cultivate a different kind of natural science from what is cultivated today. I will give you an example.

You all know that formic acid comes from ants. Certain things are known by chemists and pharmaceutical chemists about formic acid, but the following is not known. A forest in which no ants are carrying on their work causes great harm to the earth through the roots that are falling into decay. In the organic fragments that are falling into dust the earth goes to pieces. Just think of wood from which the vegetative process has gone and which has passed over into a kind of mineral condition; it is pulverized, is falling into dust. But when the ants are doing their work, formic acid in an extremely high potency is always present in the soil and in the air within the area of the forest. This formic acid permeates what is falling into dust and the connection of the formic acid with the dust safeguards the development of the earth; the dust is not just scattered away in the universe but can provide material for the earth's further evolution. Substances which seem merely to be the excretions of insects or other forms of animal life are seen, in very truth, to be the saviors of the further evolution of the earth when we know what their true function is.

The way in which the modern chemist investigates substances will never lead to a knowledge of the cosmic tasks of these substances. And without knowledge of the cosmic tasks of substances it is quite impossible to know the tasks of substances that are introduced into the human being. What formic acid does in external nature, quite without being noticed, is going on all the time within the human organism. And so I said in another lecture that the human organism must always have a certain quantity of formic acid in it because the formic acid restores the physical substances that are succumbing to the process of growing old. In certain cases it may be found that the patient has too little formic acid in his organism. It is essential to know that the different organs must each have different quantities of formic acid. When we discover that some organ has too little formic acid, this substance must be introduced into the organism. There will be cases where the introduction of formic acid gives no help, others again where it is a very great help. There may also be a case where the organism strongly resists the direct introduction of formic acid but will be inclined, when its oxalic acid content is increased, to manufacture formic acid itself, out of the oxalic acid. In cases where nothing can be done with formic acid, it is often necessary to apply an oxalic acid cure, because formic acid is produced out of the oxalic acid in the organism. This is only one indication of how necessary it is not only to understand the nature of the organs with definite contours but also the nature of the fluids, the fluid process outside in the cosmos as well as within the human organism. This must be known in all detail.

You see, certain processes outside in nature which are occasioned by man can be observed, but their whole significance cannot be revealed by scientific interpretations. Let me tell you about a very simple phenomena. Fig trees grow in the South. There are fig trees which produce wild figs and specially cultivated trees which produce sweet figs. People are shrewd in the way they produce sweet figs. They do the following: they cause a certain species of wasp to lay eggs in a fig, an ordinary fig. A wasp maggot comes from this germ and passes into the chrysalis stage. This process is interrupted and the young wasp is caused to lay a second lot of eggs in the same season. The result of this second lot of eggs from the wasps which have been generated in the same year is that sweetness is produced in the fig in which the second generation of wasps has laid eggs. In the South, people take figs that are nearly ripe, tie two together with string and hang them on a branch. The wasps come and deposit the eggs in the figs; the ripening process is very much accelerated through the fruit being cut away from the tree and the first generation of wasps develop very quickly; then the wasps go over to other figs that have not been cut, and they become very much sweeter.

This process is very important because here, within the fig substance itself, there takes place, in concentration, the same thing that happens when wasps, or, if you will, bees, take nectar from the flowers into the hive and produce honey. The bees take the nectar from the flowers and then produce honey in the hive. This same process takes place within the fig itself. The people in the South set a honey-producing process going in the fig by way of the young generation of wasps. A honey-producing process is generated in the fig which is inoculated by the young generation of wasps.

Here you have the metamorphosis of two nature processes. The one is spread out, so to say, over nature, when the bee fetches the nectar from the flowers at a distance and produces honey from this nectar in the hive. The other process is concentrated in the same tree on which the two figs are hung. These figs ripen more quickly, and the generation of wasps arises more quickly; other figs are inoculated and these become sweet. We must study such processes of nature for they are the processes which come into consideration in medical work.

There are processes at work within the human being of which modern physiology and anatomy have not the slightest inkling because their observation does not extend to nature processes such as I have now described. We must observe the more delicate processes in nature and then we shall unfold a real knowledge of the human being. For all these things, my dear friends, an inner understanding of nature is required and a comprehensive view of the warmth, the streamings of air, the warming and cooling of the air, the play of the sun's rays in this warming and cooling of air, the water vapor in the atmosphere, the wonderful play of the morning dew over the flowers and plants, the marvelous process which takes place, for example, in a gall apple which is also produced by a wasp's sting and the laying of an egg. A sense for nature is required in all these things. And this sense for nature is certainly not present when, as in the modern way of observation, everything is made dependent on what is seen under the microscope where things are taken right away from nature. There is a dreadful illusion here. What is the aim of looking through the microscope? The aim is to be able to see what cannot be seen by the ordinary eye. When the object is enormously magnified people imagine that its workings will be the same as they are in the minute. But in microscopy we are looking at something that is untrue. Microscopy is only of value if you yourselves have a sufficiently true sense for nature to be able, with your own inner activity, to modify the particular object to the corresponding minuteness. Then the whole thing is different. If you see an object magnified, you must be able to reduce it again, simply through its own inner nature. This is not done in the ordinary way. As a rule, people have no inkling of the fact that the magnitudes of the things of nature are not relative. The theory of relativity is great and fine and in most domains simply incontestable. But when it comes to the human organism, that is another matter altogether. Three years ago I was present at a discussion among certain professors. They simply did not understand when one said to them that the human organism cannot be twice as large, for example, as it actually is, for it could not endure such a size. The size of the human organism is determined by the cosmos; its size is not relative, but absolute. When the size is super-normal, as in a giant, or subnormal as in a dwarf, this immediately brings us to conditions of illness. And so when we see an object under the microscope, we see a lie, to begin with. It is a question of reducing objects back to truth, and this is possible only when we have a sense for nature, a sense for what is really happening outside in nature.

It is very important to study a beehive. The single bee is stupid; it has instincts, but it is stupid by itself. The beehive as a whole, however, is exceedingly wise. Quite recently a very interesting discussion took place with workmen at the Goetheanum to whom, in normal times, I give two lectures a week. We had been speaking of bees and a very interesting question was put. People who keep bees know quite well that when a beekeeper who is loved by the inhabitants of the hive falls ill, or dies, the whole bee population falls into disorder. This actually happens. One of the workmen who has the typically modern way of thinking said that surely a bee cannot see such a thing, it cannot possibly have any picture of the beekeeper. How, then, can such a feeling of interconnection arise? He also brought forward the point that a beekeeper looks after the hive one year but the next year there is quite a different population in the hive; even the queen bee is another insect and all the bees in the hive are young bees. How, therefore, can there be this feeling of interconnection? I answered in the following way: It is well-known that in certain periods all the substances in the human organism are changed. Suppose we make the acquaintance of someone who goes to America and comes back after ten years. The person who comes back is really quite different from the one who went away ten years ago. All the substances in his organism have been exchanged for others. Things are exactly the same as in the beehive, where the bees have changed but the feeling of the interconnection between the hive and the beekeeper remains. This feeling of interconnection is due to the fact that there is tremendous wisdom in the beehive. The hive is not merely a cluster of single bees; the hive has an individual soul, a real soul.

The perception that a beehive has a soul is also something that must form part of our sense for nature. Such perceptions are part of a true sense for nature and can be applied in many other things. We can only begin to understand the human being in health and in disease when our knowledge is reinforced by a sense for nature that is not only microscopic but also macroscopic, if I may use the expression. We shall try to understand health and disease in this way during the lectures, my dear friends, and we shall consider, too, what I will call the moral side of medical studies and medical science.

[ 1 ] We shall now describe and explain the efficacy of a few of our typical medicaments. They are designed for the typical disorders, and in so far as a pathological condition is typical, our medicament will represent the necessary means of bringing about a therapeutic action in the sense explained in this book. A number of our medicaments will be described from this point of view.

I. “Scleron”

[ 2 ] Scleron consists of metallic lead, honey and sugar. Lead works upon the organism in such a way as to stimulate the catabolic action of the ego-organization. If we introduce it into the organism where this action is deficient, it will therefore stimulate it, if administered in sufficiently strong doses. If the doses are excessive, hypertrophy of the ego organization results. The body destroys more than it can build up and must disintegrate. In sclerotic illness the ego organization becomes too weak; it is not itself sufficiently catabolic. Therefore destruction only occurs through the astral body. The catabolic products are precipitated out of the organism and cause reinforcement of those organs that exist in salt substances. In appropriate dosage, lead takes back the catabolic process into the ego-organization. The catabolic products are eliminated and do not remain as hardened areas in the body. All healing of sclerosis can only consist of opening up the way out of the organism of salt forming processes which otherwise remain in the body.

Through the lead the direction of the processes of the ego organization is determined. Further it is necessary that these processes in their course, remain transient to a certain extent. This is accomplished by adding honey. Honey brings the ego organization to the state where it can exercise the necessary mastery over the astral body. Therefore, it takes from the astral body its relative autonomy in sclerosis. Sugar works directly on the ego-organization. It strengthens it in itself. Our remedy, therefore, has the following effect: lead works catabolically in the manner of the ego-organization, not the astral body. The honey transfers the catabolic action of the astral body to the ego-organization and the sugar places the ego-organization in a position to fulfil its specific task. It can be observed that the initial stages of sclerosis express themselves in that the quickness of thought and precise command of memory cease. Applied in this early stage of sclerosis, our remedy will prevent the advanced stages. It proves effective, however, in the later stages too. (Instructions are included with the preparation.)

2. “Bidor” as a Remedy for Migraine

[ 3 ] The head-organization is so constituted that the internal white portion of the brain (the white-matter) represents physically the most highly advanced part of the human organization. This portion of the brain contains a sensory activity, which comprises the other senses and into which the ego and astral body work. [ 4 ] It participates also in the rhythmic system of the organism, into which the astral body and the etheric are working, and it also participates, though to a very small extent, in the metabolic and limb-system in which the physical and etheric work. This part of the brain differentiates itself from the surrounding periphery, the grey matter, which in its physical organization contains far more of the metabolic and limb-system, somewhat more of the rhythmic system, and least of all of the nerves-and-senses system. If now the central brain is impoverished as to nerve-sense activity and richer in metabolic activity because of a repressed activity of the ego-organization, i.e. if the centre becomes more like the peripheral brain than in the normal state, migraine arises. Its cure will, therefore, depend upon: 1. A stimulation of the nerve-sense activity; 2. A transformation of the rhythmic activity from one that inclines to the metabolism, into one that inclines more to the breathing process; and 3. A restraint of the purely vegetative metabolic activity which forgoes regulation by the ego-organization. The first of these results is attained by the use of silicic acid. Silica, in combination with oxygen, contains processes equivalent to those that take place within the organism in the transition from the breathing to the nerve-sense activity. The second result is to be achieved by sulphur. This contains that process whereby the rhythm inclining to the digestive system is transformed into a rhythm inclining to respiration. The third is achieved through iron, which immediately after the (digestive) process guides the metabolism into the rhythms of the blood, which leads to suppression of the metabolic process itself. Iron, sulphur and silicic acid (processed) in an appropriate form must therefore be therapeutic in migraine. This has been confirmed for us in countless cases.

3. A Remedy for Tracheitis and Bronchitis—Pyrites

[ 5 ] We will now discuss a remedy which owes its existence to the knowledge which can relate the processes in substances to the processes in the human organism in the right way. In this connection we must bear in mind that a substance is really a process brought to a stand-still, a frozen process, as it were. Properly speaking we should say, not pyrites, but pyrites-process. This process, which is arrested as if frozen in the mineral pyrites, represents what can result from the working together of the iron and sulphur processes. Iron, as we saw in the previous section, stimulates the circulation of the blood, while sulphur mediates the connection of the circulation and the breathing. The origin of tracheitis and bronchitis, and of certain kinds of stammering, lies just where the circulation and the breathing come into a relationship. This process between the circulation and the breathing is also the process whereby the corresponding organs are created in the embryonic period, and continuously renew themselves again during life. This process can be taken over, if it is not working normally in the organism, by the iron-sulphur substance introduced into the body. Starting from this perception, we prepare a remedy for the above forms of disease out of the mineral pyrites; and in preparing the remedy, the mineral is so transformed that its forces can find their way through an internal indication into the diseased organs. We must, of course have knowledge of the paths which the processes of certain substances will take within the body. The iron-process is led from the metabolism as far as the circulation of the blood. The sulphur-process passes on from the circulation into the breathing.

4. Effects of Antimony Compounds

[ 6 ] Antimony has an extraordinarily strong affinity to other bodies, e.g. sulphur. It thus reveals that it will readily accompany sulphur on the path which the latter takes through the organism, for example, into all the breathing processes. A further property of antimony is its tendency to cluster forms of crystals. Here it shows how easily it obeys certain radiations of forces in the earth's environment. This property becomes more evident when antimony is subjected to the Seiger process. Through this it becomes filamentous. Still more significantly this appears, when antimony is brought into the process of combustion and its white vapour develops. This vapour is deposited on cold surfaces and forms the very characteristic flowers of antimony. Now just as antimony gives itself up to the forces that work upon it when it is outside the human organism, so too, it obeys the form giving forces when it is within. In the blood, there is, as it were, a state of equilibrium between the form-giving and form-dissolving forces. By virtue of its properties above described, antimony can carry the form-creating forces of the human organism into the blood, if the way is prepared for it by combination with sulphur. The forces of antimony are therefore the very forces that work in the coagulation of the blood. To spiritual science the process appears as follows: the astral body is strengthened in those forces leading to the coagulation of the blood. For we must recognize in the astral body forces similar to those of antimony, working in the human organism centrifugally from within outward. These antimonizing forces oppose the forces directed from without inward, which liquefy the blood and place the liquefied blood plastically in the service of the formation of the body. The protein forces are also working in this direction. The forces contained in the protein process perpetually hinder the coagulation of the blood. Take the case of typhoid fever; it is due to an excess influence of the albuminizing forces. If antimony is administered in very minute doses to the organism, the forces that give rise to typhoid fever are counteracted. It must, however, be borne in mind that the effect of antimony is quite different whether it is given internally or externally. Administered externally, in ointments and the like, it weakens those centrifugal forces of the astral body which express themselves for instance in the symptoms of eczema; internally administered it counteracts the excessive centripetal forces which manifest themselves in typhoid fever.

[ 7 ] Antimony is an important remedy in all diseases accompanied by a dangerous lowering of consciousness (drowsiness). Here the formative centrifugal forces of the astral body, and hence also the processes of the brain and of the senses, are to some extent excluded. If antimony is administered, the deficient astral forces are engendered artificially. We shall always observe that the absorption of antimony strengthens the memory, enhances the creative powers of the soul and improves the inner poise and composure of the soul. From the strengthened soul the organism is regenerated. In older medicine this was felt. Antimony was thus regarded as a universal remedy. Even if we do not take such an extreme stance, we must see a versatile remedy in antimony as can be concluded from the above.

5. Cinnabar

[ 8 ] We have been able to identify an important therapeutic substance in cinnabar. This is especially a substance that offers an opportunity to study the much defended and much attacked relationship of quicksilver to the human organism. Quicksilver is that solidified process which stands in the middle between those processes of reproduction which, themselves working within the organism, detach it almost entirely from its being (the regenerative processes which, working within the organism, detach themselves almost entirely from its existence). The forces of quicksilver have the peculiar property that they can bring back those detached forces to be re-absorbed into the whole organism. Quicksilver, therefore (in the finest dosage), can be used everywhere as therapy where separating processes develop in the organism which have to be brought back into the dominion of the whole organism. All catarrhal processes are included in this. They arise when one or other tract within the organism is torn away by some external agency from the dominion of the whole organism. This is the case, for example, with tracheitis and other catarrhal symptoms in the same region. Mercury forces, conveyed to this part of the body, will have a curative effect. We have referred already to the characteristic property of sulphur, which makes its influence felt in that domain of the organism where the circulation and the breathing processes border on each other, that is to say, in all that proceeds from the lungs. Cinnabar is a compound of mercury and sulphur; it is an effective remedy for all catarrhal symptoms in these regions.

6. “Gencydo ” as a Remedy for Hay Fever

[ 9 ] The pathological symptoms of hay fever represent an inflammatory condition of the mucous membranes of the eyes, the nose, the throat and upper respiratory tract. The past history of the hay fever sufferer generally indicates that in childhood there were pathological processes which may be included in the term “exudative diathesis”. [ 10 ] These indications point to the etheric body and to the behaviour of the astral. The forces of the etheric body are dominant, while the astral body withdraws and shows a disinclination to take proper hold of the etheric and physical. The catarrhal symptoms result from the fact that in the diseased parts the regulated influence of the astral body—and hence, too, of the ego organization—is disturbed. The astral body and ego-organization become hypersensitive and show themselves in this way, also in the convulsive reactions to sense-impressions: to light, to heat and cold, to dust etc. A healing process for hay fever must therefore come to the assistance of the astral body, helping it to enter in and intervene properly in the etheric. This can be done by the aid of the juices of fruits that possess a leathery skin or rind. Observation shows in such fruits how strongly they are subject to form-creating forces of the kind that work from without inwards. By applying the juices of such fruits externally and internally, we can stimulate the astral body and urge it in the direction of the etheric; in the mineral constituents of the fruit-juices (potassium, calcium and silica, for example) this influence receives further support from the side of the ego-organization (cf. Chapter XVII). In this way, a real cure of hay fever is effected. Detailed instructions are included with the preparation.

The whole cycle of these talks is dedicated to the knowledge of spirit, and if one wants to speak about the knowledge of spirit and soul, this happens, because we can come to an understanding with each other about the concept of the spirit relating it to the concept of the soul. Since for those who deal with spiritual science it is especially annoying that one mixes up the concepts “soul” and “spirit” considering the human being.

You all probably know that we have a so-called psychology or soul science that is today conducted to a relatively high degree just like in school. In the schedules of lectures at the universities, you find lectures on psychology that is literally the doctrine of the soul. One has to note that with all people who talk of psychology or soul science in such a way no distinct consciousness exists of the fact that one has to speak of soul and mind with the human being. One summarises the human inner life—thinking, feeling, and willing—under the concept of the soul. Soul is almost considered as the contrast to the bodily and physical, and one says—if one deigns generally to such a thing, if one is not completely addicted to the materialistic way of thinking—the human being consists of body and soul.

At first, we want to regard those opinions only that have the point of view that the soul is a real being. If one says that the human being consists of body and soul, one is mostly not aware of the fact that one falls a victim to dogmatics that relatively late, in the course of the Christian development originated. Even the older Christianity that has still gone out from the teachings of wisdom distinguished, as all teachings of wisdom of the different times and people did, body, soul and mind of the human being. Only later decisions of Councils have abolished, so to speak, the mind, and only since the (fourth) Council of Constantinople (869/870), one speaks of body and soul. The modern scholarship which deals with such a thing which thinks not materialistically believes to stand on the ground of absolutely free research and has no idea that it has taken up this later Christian concept of the soul, which refrains from the mind, as a prejudice, as a preconceived opinion. This applies to many concepts generally which play a role in our scholarship and are accepted as if they were results of research, while they signify only an ancient prejudice.

We will now have a look at the general psychology in the most different directions. However, I do not criticise here, but only characterise. Psychology has suffered—we are allowed to state this—mostly and most thoroughly from the materialistic attitude and way of thinking. Not only the outer science of the sensory phenomena has lost the concept of mind gradually, but also psychology has even lost the concept of soul, that is its own object. The cultural life went through an interesting development there.

A daring researcher and thinker who performed many quite extraordinary things in some fields had the courage to pronounce what is, so to speak, only a basic attitude and basic sensation within the modern psychology with others. This daring thinker was Friedrich Albert Lange (1828–1875, German philosopher). You can buy cheap his History of Materialism (1866) from Reclam's Universal Library. It is an excellent book because just someone who studies it thoroughly must come to the conviction—I have explained it in the last talk—that materialism as a worldview is to be compared to a man who draws himself upwards with his own shock of hair. This Friedrich Albert Lange has pronounced in relation to psychology something that can be summarised in three words: “psychology without soul.” This is from Friedrich Albert Lange. Other researchers did not dare to pronounce this consequence; but they act and do psychological research in such a way, as if a concept of the soul did not concern them. Also today, you find all kinds of concepts about the soul in the most famous works of the academic psychology. However, if you want to get to know something about the soul, you ask for advice in vain, because this psychology has lost—this should be no criticism, but only a characteristic—the concept of the soul completely even if this is not always pronounced. Whether you ask advice from Wundt (Wilhelm W., 1832–1920, German physiologist, psychologist, philosopher) or another about those questions in which the human beings are interested concerning the soul life, you nowhere get information. You find all kinds of questions answered about the way in which the human being perceives objects in his surroundings. You also find all kinds of speculations about the relation of perception to consciousness.

For example, one asks, how long does it last, until the human being becomes aware of it, after he has received a stimulus? You find questions about attention, questions in which way the human being judges in which way he compares the things with each other, how he remembers and so on. However, who could deny that the impartially feeling soul—in the usual sense—if it asks for its own being has in mind above all: what is the nature of my soul? Does it share the fate of the physical to disintegrate and to end if death occurs? Does it only take share in the life of the sensuous surroundings or does it take share in a far higher one, in an extrasensory life that does not wear out itself in the physical world? You will search these questions in vain, which are vital matters for the human being in the modern psychology even as questions. Everything in the human life points to them; but if the real nature of the soul is considered, one says, this goes beyond the limits of human knowledge.

If you have a little bit patience and have a look at such psychology, you become aware of the fact that it applies quite the same methods of research as the natural sciences. If one applies these methods, just nothing else can result than what faces us in this psychological literature. More than in any other field it concerns in the soul research who does these researches. Where one thinks materialistically, one has come more and more to the conviction that the research results can be only of the kind that they face everybody from the outside. Who does understand the sense of the nice Goethean saying completely and thoroughly still today?

Unless the eye were like the sun,
How could we see the light?
Unless God's own strength were in us,
How could delight us the divine?

Nothing faces us in the outside world if we are not related to the concerning thing or being or to the concerning force in the outside world if we do not carry something related in ourselves. Thus, only someone can investigate the soul who searches something beyond his self that he has experienced in himself. Not everybody—this must be stressed in particular in relation to psychology—can be a psychologist; for the human being notices only so much of the secrets of the other souls as he has experienced in himself.

Spiritual science deals with the spirit as such, as we said at the beginning. All the talks are dedicated to the consideration of the spirit. Howsoever the titles are called in detail, the spirit has to be searched everywhere. As it arises already from the talk, which I have held two weeks ago here, spiritual science has to show that behind everything that faces us the spirit lives and works.

What is matter to spiritual science? It is only another form of the spirit. If spiritual science speaks of matter, material, and body, it speaks of it in such a way as it speaks of ice and water. Ice is water in another form. Now, however, somebody could come and say, then spiritual science denies the matter and corporeality if it asserts that everything is spirit—and then there is no matter for spiritual science. Spiritual science stands on this weird point of view by no means. We remain with our comparison of ice and water. What come into consideration for life are not empty words, not empty definitions, but effects that you meet in life. Even if one says, ice is water in another form—and one is right with it completely-, are, nevertheless, the effects of the water different from those of ice as everybody can perceive if he puts a piece of ice on his hand instead of pouring water on it.

Someone who wanted to deny that ice is water in another form would make a fool of himself. Thus, spiritual science does not dream of denying the matter. It exists; it is only spirit in another form. In which form? In the form, that one can observe it from the outside by the senses. These are the essentials of matter. This talk links to the talk eight days ago where we could show how any materialistic view disintegrates into nothing before the progress of the natural sciences as the fantastic concept of the matter dissolves in smoke and fog due to the new researches. Concepts like ether, matter scatter today in light of the other researches. What remains to us of that which approaches us in the outside world? What we see and hear, tone, colour, warmth et cetera: what we perceive. We should soar the view that behind the warmth, behind the tone, behind the light nothing is of this terribly crude whirl of atoms that was the only real during the long time of materialism. Real is in this sense what we see what we hear what we feel as warmth. If we look behind the colour, behind the tone, behind the warmth, as we feel it, what do we find behind them? We find behind them if we take the tone, as long as it remains in the sensuous world, moved air. However, we are not allowed to go behind the sensuous world with our speculations. We have to stop in the sensory world. Someone pronounced something most important whom the scholars did not take seriously, who was not only a poet but also a great thinker: “Never search anything behind the phenomena; they themselves are the teachings.”

If we go behind the tone, behind the light, we do not find material atoms that dive into our retina, which impregnate it and create the mental picture of the colour and the light. If we really look behind, what do we find there?—Spirit! Colour relates to the spirit like ice to water. Tone relates to the spirit like ice to water. Instead of that fantastic world of whirling atoms the true thinker and spiritual researcher finds spirit, spiritual reality behind that what he sees and hears, so that the question of the nature of matter loses all sense. For how does the question of the nature of matter answer itself for the spiritual researcher? What surrounds us outdoors in the world and appears to us as matter? It is spirit! We know the spirit! We must visit its nature in ourselves. What we are in our innermost being, these are all things outdoors in the world, only in other forms. They are it in such form that one can look at them from the outside if the spirit gives itself a surface. Let me pronounce something that every scientist regards as madness: if the spirit goes outwardly, he appears as colour, tone. Nothing else is colour and tone than spirit; it is completely the same what we find in ourselves if we properly understand each other. Thus, every mineral is spirit to us in spiritual science. The true being of the lowest member of the human being, the physical body, is spirit for us in the form in which it exists just also in the apparently lifeless nature.

In what way does the human spirit differ from the spirit that faces us outdoors as mineral and plant, as mountain, as thunder and flash, as trees and bodies of water et cetera? By the fact that this spirit in the narrower sense appears as mind in its very own figure, in the figure that is due to itself as mind. What one normally calls nature, indeed, is spirit, but spirit, which turns its outside to the senses, and what one calls spirit or mind in the narrower sense, is exactly the same. According to its form, nature is what turns to the core of our being. If we search the spirit outdoors in nature, we find it lifeless in the minerals, animated in the plants and feeling in the animals. The human being combines this triple figure of the spirit in himself in three members of his being, as we know them from the point of view of spiritual science. Thereby only, you come to a real knowledge of the human being that you look at his complex nature and are not content with the abstract differentiation between body and soul, but ask yourselves, how is the human being built up?

At first spiritual science distinguishes the physical body of the human being that he has in common as materials and forces with the entire so-called lifeless nature. In the physical body of the human being are the same materials and forces that we find outdoors in the mineral world. However, he has a second member, which we call etheric body or life body. If we speak of ether, it has nothing to do with the fantastic ether that has played a role in science so long and that one will dethrone in the next time. In relation to the etheric body, we cannot get involved in the methods of the higher beholding. However, we understand the etheric body best of all saying: if we take a plant, an animal, the human being, the physical body has the same materials and forces, but in an endlessly complex mixture and variety, so that these materials cannot form the physical body by themselves. No plant body can be what it is by the physical forces, no animal body, and no human body. There is the complication, the variety of the mixture that would make the body destroy if it were left to its own physical and chemical forces. At every moment of life, its so-called etheric body or life body works against the decay of the physical body. A permanent struggle takes place in it. At the moment of death when the etheric body or life body separates from the physical body, the materials and forces of the physical body follow their own principles. Hence, spiritual science says, the physical body is physically and chemically an impossible mixture, it cannot survive. The etheric body is that which struggles against the decay of the physical body permanently.

The third member of the human being is that which we have often called the bearer of desire and pain, of joy and grief, of instincts and passions. If the life starts becoming internal, then we start in spiritual science speaking of an astral body. This is the third member of the human being and of the animal.

Today one has such an unclear concept of that what constitutes the single being that certain researchers cannot make a distinction between an animal and a plant. Of course, there are transitions; but they do not interest us here. You can read in the popular works that are otherwise very meritorious that the plant shows the same manifestations as an animal or a human being, and one talks there about a “plant soul” in the usual sense. One confuses the animal soul and the human soul with simple manifestations of life in the plant. When do we speak of an animal or human soul or of an astral body? If to the outer appearance inner life, inner experience is added. It depends on the inside. If you see a plant, if you touch it, and it contracts its leaves, a stimulus is exercised on the plant, and this shows a certain response to this stimulus. Calling this answer a soul manifestation is the most unbelievable dilettantism. One is not allowed to speak already of soul or astral body if any counter-effect takes place; otherwise, you must also attribute a soul to the litmus paper if it turns red in the acid. It does not depend on any outer reaction, but on the fact, whether anything happens inside of such a being.

If you push a being and it shows a change of form or, otherwise, any outer reaction, you may call that a manifestation of life. However, talking of sensation or soul in this case means to turn all concepts upside down. One can speak of soul or astral body only if to that what goes forward outside a new event, a new fact is added inside if because of a push or pressure pain or because of another stimulus joy is experienced. The outer manifestations do not make a being a soul being, but the processes which it experiences in its inside. Only where sensation starts where life itself is transformed internally into joy and sorrow where any object outdoors not only exercises an attraction on any being, but where inside of the being an experience appears in relation to the outer object, only there we can speak of soul or astral body. If a plant twines spirally round a rod, an effect responds to the stimulus, it is a manifestation of life. Even if it seems with some plants that—if you bring a finger in their nearness—it follows the finger and not the rod, you are not concerned with an inner process. It can be talk of such a thing only if a desire inside of the being exists and it follows the stimulus because of this influence. He who does not distinguish these matters strictly is incapable to rise to the concept of the soul, the astral body. The human being has this in common with the animals, however, not with the plants.

Then we have, as often mentioned, the fourth member by which the human being experiences something in himself that makes him the crown of the earth creation, that what we call “I” or ego. It is an exceptionally important matter for any knowledge to recognise this ego in its nature. In former talks, I have drawn your attention to the fact that there is in our entire language only one word, one name that differs from all other names. You can call any other object with its name, the clock, the table, the notebook. You cannot call that in such a way that is the “I” with its name. Try to say “I” to another being! You can say I only to yourselves. Any being is “you” for the other, and for any being is the other “you.” Should the name I be pronounced, this name must sound from the core of the being. The religions that were based on spiritual science felt this too, and, therefore, said correctly: here the divinity speaks the first tone, the first word in the human soul in its very own figure, and thus the expression for the ego was something holy for them. They called it the ineffable name of God. What the Hebrew religious doctrine called with the expression Yahveh is nothing else than for the ego which calls itself. This is the fourth member of the human being.

Considering this four-membered being—physical body, etheric body, astral body and ego—we have to say: with these four members, which no other being has on earth than the human being, everybody faces us, the uneducated savage and the high developed human being. In what way do the individual human beings differ on earth, if they all have four members? This is because the one has worked more, the other less on his three members from his ego. If we compare the savage who follows any desire, any passion with a high-minded moralist who has pure holy moral concepts and follows these who only accepts that of his desires and passions to which the mind is able to say “yes.” In which way do both differ? By the fact that the high-minded man worked on his astral body from his ego. The uneducated savage has worked less on his astral body; he has it still in such a form as he has received it from nature, from the divine powers. The high-minded moralist and idealist has transformed and purified it.

An astral body consists of two parts; of one part that the human being has got without his co-operation, and the other part that is the work of his ego. Human beings who stand on such a height as for example Francis of Assisi have brought the whole astral body under the control of the ego, so that nothing happens in their astral body that the ego does not control. How does such a human being differ from the savage? In the savage, everything happens without the ego; in the high-minded human being, everything happens by what he has done from his astral body. As much as the ego has transformed the astral body, as much spirit self or manas exists in the human being.

We have five members of the human being now: physical body, etheric body, astral body, ego and spirit self. Then we have the possibility to transform, to purify and to improve not only our astral body, not only the sum of our desires and instincts but we have also the bigger ability to transform our etheric body. In the usual life, the human beings work in the spiritual development on improving their astral bodies gradually, already with the usual impulses of life, the moral concepts, the intellectual mental pictures. Everything that we learn transforms the astral body. If we want to imagine the contrast of the transformation of the astral body and the transformation of the etheric body by the ego, we must remember how we were as eight-year-old children. Then we did not know many a thing that we know today. We have learnt a lot. With the sensations which we have taken up in such a way the astral body has transformed itself, it has incorporated the spirit self or manas. However, everything that constituted our temperament, our inclinations etc. when we were eight years old have not transformed themselves in the same way. If you were a hot-tempered contrary child at the age of eight years, you are probably hot-tempered or contrary sometimes even today. The change of the temperament and the inclinations advances much slower. One can compare the progress of the astral body to the advance of the minute hand and the progress of the etheric body to the advance of the hour hand. However, the inclinations change only if the etheric body changes, and stronger impulses are necessary than for the change of the astral body. The human being who stands in spiritual science has such strong impulses and can already have them if he exposes himself to the impression of a piece of art, behind which he realises the infinite sense, we say of Wagner's Parsifal or of Beethoven's Ninth Symphony. These impulses not only have effects on the astral body, but they are so strong that the etheric body is purified and transformed. The same applies standing before a picture of Raphael or Michelangelo, and an impulse of the everlasting penetrates us due to the colours. However, the strongest impulses are the religious ones. They have transformed the human being so strongly that they have seized their etheric bodies, so that the human beings bear two parts of their etheric bodies in themselves, the untransformed one, received from nature, and the transformed one. One calls the transformed part life spirit or buddhi.

If that approaches the human being which we get to know in the talk on the initiation, it becomes more prominent what transforms the etheric body. The initiation consists in giving the means to the human being to transform the etheric body more and more. Hence, it also applies to the student of occultism that any intellectual learning, everything that he can take up just like in school is only a preparation. More important than any intellectual taking up is for that who submits himself to a spiritual-scientific training to transform only one single inclination consciously into another, and if it is only a movement of the hand. Transforming such a thing has more value than any acquired theoretical knowledge. The initiation consists in the impulses that purify the human etheric body. Then these impulses go on purifying the physical body, and this is the highest that the human being can attain in this life.

One could say that the physical body is the lowest; if the human being works on the physical body, is this something particular.—Just because the physical body is the lowest member, one has to apply the strongest forces to transform it into its original form, into the form of the pure spirit. The purification of this physical body begins with certain methods to adjust the respiratory process. Therefore, one calls the part that is converted atman or the spirit man; atman means breathing (German atmen). When the body is transformed—which keeps being as before—the spiritual-scientific training takes place on the highest level. Then the human being attains not only the ability to live consciously in his physical body, to know any blood corpuscle, any nerve he also attains the ability to work on the big nature, to become a human being having an effect on the forces of the universe from a human being that was enclosed in his skin before. Thus, the human being changes into that stage by which he becomes one with the universe. Any other talk of becoming one with the universe that does not happen on the way of proper training and development is gossip and phrase. The human being thereby becomes one with the universe transforming his astral body first, then the etheric body and, finally, the physical body. He becomes one with the entire universe, as the small finger is one with the physical body. This is a quite regular course of the human development which many human beings have gone through, which we all experience already to a certain degree, and which all human beings experience in the future.

What happens there, actually? Let us visualise it: what is the astral body? It is nothing else than the sum of desires, drives and passions, of joy, sorrow, and pain. Everything that co-operates there in the human being is a phenomenon of the spirit, spirit in any form, because everything is spirit. In what way is it possible that the ego works on the astral body? It is possible because the spirit discloses itself to the ego in its very own figure. In the passions, drives and desires the spirit is hidden, there it appears in its phenomena. It flows into the ego in its very own figure, and the ego lets flow it again into the astral body, so that the ego mediates between the very own figure of the spirit and its manifestations. The same applies to the etheric body and, finally, also to the physical body, and thus a perpetual spiritualisation takes place during the transformation of the three human bodies or members. As true it is that any mineral is spirit—but spirit in its outer effect-, as true it is that the human being is on the way to spiritualisation by that which his ego pours into the lower being. Only because the ego is between these manifestations of the spirit, his physical, etheric and astral bodies, and the members of the spirit, which illumine the three bodies, this transition of the spirit into the three bodies is possible. The ego has to be in between. Then the upper can work on the lower.

In what way did we get to know the nature of the ego? We got to know it already in its name. The name of the ego can never sound from the outside to our ear if it means us. With it, one says more than with all phrases that you read in the books of the usual psychology. If one understood substantially what the ego is because this name can never come from the outside to us, then one would have performed more than any academic psychology. The philosopher Fichte already said: the human being as an ego is the nicest. However, most people would prefer to regard themselves as a piece of lava in the moon than as an ego because they need own energy to look at it.

We shall see in the talk on the animal soul that the animal also has an ego, but not in the physical world. The human being thereby differs from the animal that he has his ego in the physical world. The ego is something that lets the spirit flow from the inside into another form of spirit, into the different matters, even into the soul, into the astral body. Hence, we can call the being of the ego almost an internalisation. This internalisation is only prepared with the animal. Because we will still speak of the animal soul, I only suggest this today. One must not forget that also the animal has an ego, but not the single animal, but the animal species. All lions together, all tigers together have an ego, and this ego is in the supersensible world. It is in such a way, as if from an animal, which belongs to a species, invisible ropes or threads run to the common group soul in the supersensible world. Such a group soul has become the individual human soul. Any individual human being has what an entire animal group has.

Hence, the internalisation only prepares itself with the animal. We realise it if we study the so-called animal soul, the astral body. The real internalisation of this soul, the first irradiating of the spirit is possible in our world where the ego exists as an individual soul. The soul that has the ego in itself is thereby able to let the spirit flow into the matter. Thus, we see how mind and body or also spirit and matter are two beings; however, one being is the same as the other, only in another form. Matter and body are spirit in other form. They are different from each other in the world generally as ice and water. They are different, even though they are the same. In the middle, the soul exists. It connects mind and body. Hence, we understand the human being only if we understand him in this tripartite composition, consisting of the physical, etheric and astral bodies and consisting of nascent spirit: manas, buddhi, and atman or spirit self, life spirit and spirit man. The soul is the being that transforms one into the other that participates in the body and in the mind. We can understand the soul in the right light only if we see it working from the mind on the body. If we study it from this viewpoint, spiritual science answers just those questions that the human being must put to the real soul being. We realise that the human soul is positioned between body and mind at every moment. With the savage, the soul is only able to take up a droplet of the spirit in his body. Hunger and thirst, the manifestations of the etheric body, almost animal instincts, and desires still completely influence him. The soul of the sophisticated idealist, as for example of Schiller or Francis of Assisi, tends to the spirit, attains a higher consciousness, and frees himself from the material existence. Spiritual science shows that there is transformation of forms what we call matter. That often will meet us in the winter talks but nobody can expect that he can absorb all concepts of spiritual science in one talk.

If we look at the world round ourselves from this spiritual-scientific viewpoint, it appears in a continual transformation as also nature appears in a continual transformation. We see the flower arising from the seminal grain in the spring. In autumn, we see it wilting, but the being is preserved in the seminal grain to arise again. Thus, spiritual science also shows how the spirit builds up the body, and how the being of this spirit is preserved as a spiritual seed when the body disintegrates. It appears again and again.

We can transform ice into water and water into ice. Similarly, spirit also changes into body. The body disintegrates, but the spirit remains and appears in always-new forms. There we are led to the principle of transformation in the human life. The human being lives here in the physical, etheric and astral bodies. However, he still has a second life that existed before this life and will be after this life. There he lives, as well as he lives here in these three bodies, in the spiritual world. From there he brings the forces that build up his bodies, which give him that form which he has, even if the life in spirit is different. We get to know this if we understand spiritual science in the right way.

It becomes apparent that the human being leads a life by turns: a life in the body between birth and death and a life in the spiritual between death and a new birth, until he prepares himself for a new incarnation. What lives here in the body and there in spirit and changes between the life in the body and the life in spirit is the soul. However, every time when it has gone through an incarnation, the human being has worked on his body and comes back to the spirit land as a soul enriched with the fruits of the earth-life. The soul keeps on developing higher and higher. Hence, it is also the mediator between spirit and body. Thus, we are led to the border which shows us—considering mind, soul and body correctly—how the relation of the three human parts is to each other. We get to know everything that disintegrates that scatters as a transformation of that which constitutes the innermost being of the soul as we recognise everything temporal as a form of the everlasting. Spiritual science leads to a science, which really the questions of the temporal and of the everlasting answers and of the human destiny after death. The human heart has these questions generally if it wants to know something about such a science. A science that sets limits to itself cannot see the most important. Hence, our academic psychology is limited. In a certain sense, it is important to learn what it offers. Spiritual science does not disdain it, but it finds it insufficient, as long as one does not go into the being of the spirit and the soul. This is the right way to the knowledge of the spirit and the soul: the soul is connected with its bodies in the temporal life, it is involved in these bodies, and that which attracts it to these bodies is that part which is an obstacle for the pure, purified life in spirit between death and a new birth. There we learn to understand gradually where the obstacles of the soul are for the new birth. We also learn to understand that the soul must free itself completely not only from the body—by death—but from the longing for the body. By the right concepts of mind, soul, and body, we also come to the destiny of the soul during its bodily and spiritual pilgrimage.

I have today tried to show how one gets correct concepts of the soul and spirit using the ordinary human mind. I did it without taking into account what one can attain by the methods of clairvoyance and initiation. I speak about them in the next talks. We must hold on this: what faced us in the course of this winter will be results of the spiritual research. One can only discover them with the methods as I gave them in the talks on initiation et cetera. However, one can understand them by the ordinary logic and thorough thinking. Someone who says, what does the spiritual science concern me, because I am no clairvoyant? He turns away from the spiritual science not because of lack of clairvoyance, but, because he does not apply his thinking thoroughly and extensively enough to it. Just psychology has suffered a lot in our time of materialism—which some people regard as finished and is also dismissed in philosophy, but flourishes just in the way of thinking of psychology. Today the concepts of soul and spirit have suffered mostly from this materialism. Spiritual science has the mission to bring pure, purified concepts of the soul and the spirit again to humanity. Thereby it will be the best servant of the high religious traditions that distinguish between the human mind and the world enclosing spirit that the religious traditions call the Holy Spirit. We understand these scriptures as means of understanding only if we comprehend them deeply enough and consider everything in great enclosing pictures which are the expression of facts.

We spiritual scientists still know many things that humanity knows in future and only anticipated due to its most significant spirits in former times. Many strange feelings go through the human soul, if it immerses itself in the spiritual activities. Some people say to the spiritual scientist: you give us something for the mind, but nothing for the soul; we search soul and you give us spiritual achievements. They do not know that they reject just that which gives the soul what they require. They covet the will impulses of the soul. However, the soul can be only happy if it lets the spirit flow in itself and develops the bodies from the spirit.

What faces us from the outside is formed spirit, and what shapes the matter flows from the spiritual world down. What the eye sees in the figure as colour is, so to speak, compressed spirit, and the force that causes the figure in the matter comes from the everlasting. Thus, someone who does not have the clearness of spiritual-scientific concepts but feels and anticipates the surrounding world says. everything appears to me as shaped by the spiritual world. The figure appears to me as the holy that flashes in the mere matter, and if I see the figure, it seems to immerse itself in the matter and to withdraw again from the matter. The poet anticipated this of spiritual science when he put up the contrast between the body, the human soul, and the spirit that both work creatively in the body. Schiller (Friedrich Sch., 1759–1805, German poet) anticipated how the soul lets the spirit flow in the matter in reality whereby the matter disappears to the view. Considering this, he let the sensation flow out in the nice words:

Only the body appertains to those powers that braid the dark destiny. However, far from any temporal power, the playmate of blessed spirits walks aloft in the acres of light, divine among divinities: the shape.

Today we shall take a look at the characteristic features of fourteen- and fifteen-year-old children and then, during the following days, concentrate more on the corresponding practical educational aspects. And we shall consider the impact the education of this age group has on the whole school.

We know from our anthroposophical studies that the astral body is born at this age—that it comes into its own at this time. Just as the physical body is especially active from birth to the seventh year, and the etheric body from the seventh to the fourteenth or fifteenth year, the astral body (strongly connected with the ego) is active from the fourteenth to the twentieth or twenty-first year, when the ego can be said to be born.

The fourteenth and fifteenth years are especially important in child development. You can see this importance in the looser connection between the astral body and the etheric and physical bodies. Every night, during sleep, we leave our physical and etheric bodies with our astral body and ego. On the one side, our physical and etheric bodies are then closely linked; on the other side, we have a close connection between astral body and ego. Because of this alternating separation and rejoining, there is a looser connection, on the one hand, between the astral and etheric bodies and, on the other hand, between the ego and the physical body.

The transition for the human being at age fourteen or fifteen (earlier for girls) is different from the transition that takes place at seven years. At the change of teeth, when the children are ready for the elementary school, we have a situation that arises, as it were, quite objectively in the physical/corporeal outer nature of the human being, in that part that separates every day during sleep—an objective happening. During the transition at sexual maturity, the adolescent now relates his or her subjective life—the ego and the astral body—to the objective sphere, to the etheric and physical bodies. In this transition, the inner (soul) life is affected quite differently than it is during the transition at the change of teeth. During the earlier transition, a physical/etheric connection takes place—which affects the subjective life. During the transition at puberty, the physical and etheric bodies remain as they are, and the astral body and ego remain as they are, but there is now, in a certain sense, a different interaction between the two pairs. The physical/corporeal and the etheric bodies, on the one hand, and the astral body and the ego, on the other hand, participate in this transition with equal strength: The inner subjective qualities of the human being participate directly in this process.

The nature of this process accounts for the dramatic changes in character after puberty. The changes can be seen outwardly in a matured capacity for love, which does not immediately show itself in its full sexual form but does show itself, in a general way, in the more intimate, inner relationships in which the children attract each other. Friendships are formed between girls and boys in which the sexual aspects do not initially play a role; rather, the friendships show the beginning of a more conscious development of the forces of love, of the forces needed for relating to and caring for another being at this new stage in development.

We can then see, beginning at puberty, in the outer behavior of both girls and boys, something that often baffles their parents and teachers, something that contradicts their previous character: the teenagers’ loutish behavior (especially in boys, differently in girls). This behavior is caused by the feelings of the astral body (which encloses the not yet fully developed ego) as it struggles to experience a right relation to the physical body and, through it, to the whole of the environment. Because of the need to discover a relation between the objective and the subjective, this inner struggle is unavoidable. It expresses itself in a denial, as it were, of what the adolescent has so far developed. We sometimes do not recognize the teenagers—they are so different from what they used to be.

I need not go into detailed descriptions; we are all familiar with teenage behavior. But we must understand its nature, because of its significance for education.

What we see initially is that the astral body has a stronger influence in girls than in boys. Throughout life the astral body of women plays a more important role than that of men. The whole of the female organism is organized toward the cosmos through the astral body. Much of what are really cosmic mysteries is unveiled and revealed through the female constitution. The female astral body is more differentiated, essentially more richly structured, than that of the male. Men’s astral bodies are less differentiated, less finely structured, coarser. Girls between the ages of thirteen or fourteen and twenty or twenty-one develop in such a way that their egos are strongly influenced by what goes on in their astral bodies. We can see how the ego of a girl is, one could say, gradually absorbed by the astral body, with the result that during her twentieth and twenty-first years there is a strong counter-pressure, a strong effort to come to grips with the ego.

The process is essentially different in boys. Their astral bodies do not absorb their egos so strongly. Their egos are more concealed, are not as effective. The ego of the boy between the ages of thirteen or fourteen and twenty or twenty-one remains without the strong influence of the astral body. Because of this, because the ego of the boy is not absorbed by the astral body and yet lacks independence, boys at this age are less forward than girls. Girls are freer at this age, more at ease in their outer confrontation with the world than are boys. We can notice in those boys especially endowed with these qualities a reserve, a withdrawal from life, the result of this special relation between astral body and ego.

Certainly, boys are looking for friendship, for some connection. But they also feel the need to hide their thoughts and feelings. This is characteristic of boys whose egos are connected to their astral bodies in this way. Teachers who can empathize with this situation that is present in boys, who can meet it in a subtle, delicate way, will do much to help them. It is this manner of the teacher rather than a direct, crude approach that has a beneficial effect. The boy has a certain love of withdrawal into himself; if this love of withdrawing into himself is not present at this age in a boy we really ought to be cautious. A good teacher will notice this, and he or she will then take care. The teacher will reflect: “There is something I have to look for, something that isn’t quite right, something that could cause problems and abnormalities in later life.”

It is different with girls. With girls, there are delicate differences, for which it is necessary to develop a certain skill in observation. The girl’s ego is more or less absorbed by the astrality. Because of this, the girl lives less strongly in her inner being. She takes her ego-permeated astral body into her etheric body. Her etheric body—that is, her behavior, her outer mobility—is strongly affected. We can observe in real girls—that is, in girls whose egos are absorbed by their astral bodies, who develop in a healthy, correct way—a courageous, firm demeanor during this time. They accentuate their personalities, are self-assured, do not withdraw into themselves. It is natural for them to confront the world freely and unashamedly.

If this demeanor is accompanied by even faint egotistical feelings, it can express itself in showing off, in a wish to display character and personality. But it is characteristic for girls during this time to wish to confront the world in this free uninhibited way and to show their worth. Taken to an extreme, this wish can lead to coquetry and vanity, not only to the display of inner (soul) life but also to self-adornment with jewelry. It is extraordinarily interesting to observe how what later leads to an addiction to makeup and a trivial love of finery can show itself as a delicate aesthetic sense during this time. All this is certainly the outward expression of the special relation of the ego-permeated astral body to the etheric body: The girls walk differently, their posture changes, they hold their heads more freely. Again, taken to an extreme, they become supercilious, and so on. We should indeed observe these things artistically.

If we bear in mind these differences between boys and girls we shall understand that the blessing of coeducation allows us to achieve much by a tactful treatment of both sexes in the same room. A conscientious teacher who is aware of his or her tasks in approaching such a coeducational situation will still differentiate between girls and boys. We must thus also differentiate with regard to what is so important at this age, what I just now characterized—namely, the way the subjective element has developed in its relation to the outer world. At this age, we are to relate the subjective element to our own body, to the etheric and physical bodies. The condition for doing so is one’s relation to the outer world as such.

This can be prepared during the whole of elementary education. It is the task of every teacher; it concerns every teacher. We must, in our lessons, see to it that the children experience the beautiful, artistic, and aesthetic conception of the world; and their ideas and mental pictures should be permeated by a religious /moral feeling. Such feelings, when they are cultivated throughout the elementary school years, will make all the difference during the thirteenth, fourteenth, and fifteenth years. For a child whose feelings for the beautiful, for the aesthetic conception of the world, have not been stimulated will during puberty easily become overly sensual, even perhaps erotic. There is no better way of counteracting the erotic feelings than through the healthy development of the aesthetic sense for the sublime and beautiful in nature. If you succeed in making the children feel deeply the beauty, the colors, in sunrise and sunset, in the flowers, experience the sublime splendor of a thunderstorm—if, as it were, you cultivate in them the aesthetic sense—you will do more for them than is done by the often absurdly practiced sex education given to children at an ever younger age. It is the feeling for the beautiful, an aesthetic confrontation with the world, that counteracts the erotic feeling. By experiencing the world as beautiful, the human being will also attain the right, healthy relation to his or her body, will not be tormented by it, as happens in eroticism.

It is most important during puberty that the children have developed certain moral, religious feelings. Such feelings also strengthen the astral body and ego. They become weak if the religious, moral feelings and impulses have been neglected. The children then turn indolent, as though physically paralyzed. This will show itself especially during the years we are now discussing. The lack of moral and ethical impulses also leads to irregularities in the sexual life.

We must consider the differences between girls and boys in our education leading up to this age. We must make the effort to develop the girls’ moral and ethical feelings in a way that they are directed toward the aesthetic life. We must take special care that the girls especially enjoy the moral, the religious, and the good in what they hear in the lessons. They should take pleasure in the knowledge that the world is permeated by the supersensible; they should be given pictures that are rich in imagination, that express the world as permeated by the divine, that show the beautiful aspects of the good and moral human being.

In regard to boys, it will be necessary to provide them with ideas and mental pictures that tend toward strength and affect the religious and ethical life. With girls, we should bring the religious and moral life to their very eyes, while with boys we should bring the religious and beautiful predominantly into the heart, the mind, stressing the feeling of strength that radiates from them. Naturally, we must not take these things to an extreme, should not think of making the girls into aesthetic kittens that regard everything merely aesthetically. Nor should the boys be made into mere louts, as would be the inevitable result of their egotisms being engendered through an unduly strong feeling of their strength—which we ought to awaken, but only by connecting it to the good, the beautiful, and the religious. We must prevent the girls from becoming superficial, from becoming unhealthy, sentimental connoisseurs of beauty during their teenage years. And we must prevent the boys from turning into hooligans. These dangers do exist. We must know the reality of these tendencies and must, during the whole of elementary education, see to it that the girls are directed to experience pleasure in the beautiful, to be impressed by the religious and aesthetic aspects of the lessons; and we must see to it that the boys are told: “If you do this, your muscles will grow taut, you will become a strong, efficient young man!” The sense of being permeated by the divine must really be kindled in boys in this way.

These now emerging special qualities are indeed founded—very delicately—in human nature. With regard to girls, the ego is absorbed in the astral body. This, of course, expresses the situation in a radical and extreme way, but doing so will help you to have a picture of it. There is something in this spiritual/soul process that is akin to physical blushing. The whole development during this time is really a blushing of spirit and soul. The ego’s invasion of the astral body is a kind of blushing.

The situation is different in boys. The boy’s ego is less mobile, does not absorb itself; we are dealing with a spirit and soul growing pale. This situation is easily noticed, is always present. The physical aspects must not deceive us here. When a girl is chlorotic (maid-pale), the condition fully corresponds to the blushing of spirit and soul. When a boy turns into a real lout who easily gets excited, this behavior does not contradict the fact that his soul and spirit are growing pale.

This is basically the expression of a new experience or feeling that takes hold of the whole being: the feeling of shame or embarrassment. It permeates the whole being and consists of the feeling: “I must have something in my individual, inner life that is mine, that I do not wish to share with anyone else; I must have secrets.” This is the nature of shame or embarrassment. And this feeling reaches every part of the spiritual life and the soul, as far as the most unconscious regions.

If, as teachers and educators, we can feel this development, if we can respect this in our own inner life, and if we then walk past a girl or boy with this delicate feeling in us, a feeling that respects this inwardly reposing feeling of shame—this will already have an effect. There is no need for words. When we move among a group of children with the feeling that there is something in them they wish to conceal, to preserve—like an unopened flower—then the unspoken effect of one person on another will be soon noticed. To live with just such a feeling will already have a tremendous educational effect.

It is a strange fact that in spite of the children’s outer manifestations and behavior, everything they do is nothing other than a modified feeling of shame or embarrassment. A girl who blushes in soul and spirit, has an air of confidence, shows herself to the world, confronts it unabashedly. It is peculiar to human nature that the outer manifestation contradicts the inner disposition during this time—this unabashed bearing, this bold confrontation with the world, this rebellious nature, this demand: “I will be treated fairly!” Anyone familiar with girls’ boarding schools can tell you this. They don’t accept unfair treatment; they insist on being treated fairly. They can now confront a teacher, will show her or him what’s what. “We shall not be made use of!” All this is basically nothing other than—let me say—the other side of what reposes quite unconsciously deep down in their soul life as a kind of feeling of shame.

And the boys: The loutish behavior at first, then their rudeness and churlishness during the later teenage years are really nothing other than their reluctance to show the world what they actually are. Wishing to make contact, they move clumsily, lounge about, behave differently from what they actually are. This we ought to consider—boys at this age, due to their special constitution, behave differently from what they really are. They copy other people. While the child during the first seven years imitates naturally, the teenager does so consciously. He imitates somebody in his walk, in his speech, in his rudeness, makes an effort to copy a gentleman. All this expresses his wish to make contact with the world outside—a special characteristic of teenagers. It is basically the embarrassment of revealing their own being, the withdrawal into themselves, the pretense of being different from what they really are.

The worst thing a teacher can do at this time is to confront teenage boys without humor. The proper humor consists in showing an interest in what they are up to, yet making it clear to them that you, the teacher, do not take it too seriously. You ought to develop these two ways of dealing with the situation. If you allow yourselves to be nettled by the boys’ behavior, if you get into a rage, you will lose their respect. If you behave like the teacher who reacted to the boorish behavior of the boys by starting to shout: “If you don’t shut up, I’ll throw the duster at you!”—the children will no longer respect you.

A different method applies to the girls. The teacher ought to react to their coquetry with a certain delicate grace and then, speaking metaphorically, turn away: gracefully to pay attention, as it were, to what they are doing and, at the same time not to let them notice that one is affected by it. We allow them to exhaust their rage, especially the saucy, impertinent ones. We then leave them to themselves. With the boys, we empathize more with their loutish, rude behavior, at the same time showing them that we don’t take it all too seriously, that we laugh a little, but not too much, so that they do not need to be cross.

What matters is that we develop a feeling for meeting the children’s needs at this age and that we realize that each child is different. The outer manifestations are those of a metamorphosed feeling of shame or embarrassment that permeates the whole being. We prepare—and we must do so—the children correctly for their life in their twenties by recognizing the fact that the subjective element connects with the astral body in an independent way. Just as the human body needs a solid bone system to prevent it from sagging, so does the astral body, with its enclosed ego, need ideals at this age if it is to develop in a healthy way. We must take this seriously. Ideals, strong concepts that are permeated with will, these we must impart into the astral body as a firm, solid support.

We can notice that boys especially feel a strong need at this age—we only have to discover this and understand it correctly—for: “Everybody must choose his own hero, whom he has to follow on his way to Mt. Olympus.” And it is especially important for us to present to the boys a fine ideal, a picturesque personality, be it a mythical character or a merely imaginative one, and to elaborate it, together with the boys, or to provide the elements for such elaboration. During a field trip we could have a conversation with the one or another of the boys, entering his particular needs. We could say to him: “How would you do this or that?” We point to the future, introduce the idea of purpose, of the aims in life. We, as it were, stiffen the astral body, make it firm—and this is important at this age.

The same applies to girls. If we make use of this knowledge, we shall also educate the girls correctly by recognizing the fact that they are more inclined to the cosmos and boys more inclined to the earth. Girls incline more toward the cosmic, and this means that their ideals are heroes and heroines; we should tell the girls about them, about their lives and deeds, about actual experiences. Boys need to hear about character, about complete human beings. This is essential; we must differentiate the needs of girls and boys.

It is important during this age to introduce to the students the world outside, so that they come to grips with and understand life as such. It is especially important for us to know this at the time when we are adding the tenth grade class to our school. Our lessons must be directed to the point at which the subjective may connect with the objective. And this is certainly not possible if we limit ourselves to the curricula currently practiced in the conventional high schools—because their curricula are the result of the influence of the intellectual world conception. You see, this merely formalistic way of educating our high school students, this one-sidedly cognitive, intellectual approach, this is something we should not continue with in our curriculum. And in not continuing this approach we shall not sin against progress in civilization.

Our curriculum should be such that it allows the children to become practical in life; it should connect them with the world. Our curriculum for the tenth grade class will, therefore, be based on the following: We must, in order to do justice to the social life, have girls and boys together in the room; but we must differentiate by giving them activities suited to their sex. We must not separate them. The boys should watch the girls during their activities and vice versa. There should be a social communication. We should also include the process that takes the thoughts from the head into the movements of the hand, even if this happens to be merely learned or theoretical. It must, as it were, be then a theory of the practical. It is, therefore, necessary to give the boys something that is appropriate for this age: lessons in mechanics—not only theory, as in physics, but practical mechanics, leading to the making of machines. Our curriculum for the tenth grade class must include the basic elements of practical mechanics.

In regard to the girls, we must provide them with something that allows them to have clear ideas of the skills involved in spinning and weaving. Girls must learn to understand the processes in spinning and weaving, must learn how spun and woven material is produced; they must learn to recognize a material that was mechanically produced, must be introduced to the mechanical processes and learn to relate to them. This belongs to this age group.

The boys, on the other hand, must, even if only in an elementary way that allows them to understand it, be taught the principles of surveying and mapping a pasture or forest. This is again essential for this age. Girls must learn the basic elements of hygiene and first aid, the different ways of bandaging.

Both sexes must participate in all these activities. Spinning, weaving, hygiene, and first aid are taught to the girls; the boys will do this later. And the girls must observe the boys handling the surveyance instruments. We can do this in the Waldorf School, can get the boys to draw a precise map of a certain area.

In short, we shall awaken in our students an understanding of what must be done in life if it is to go on. Without such an understanding, we continue to live in a foreign environment.

This, in fact, is the terrible characteristic of our time—that people are living in an environment that is foreign to them. You only have to walk into the street and take a good look at the people boarding a street car or bus. How many of them actually know how this street car is set in motion, know about the natural forces necessary for it? This has an effect on the whole human constitution—spirit, soul, and body. There is a great difference between having at least an elementary knowledge of the things we use in daily life and not having such knowledge. Traveling in a car, plane, or bus, using an electrical gadget without understanding at least the underlying principles, means blindness of soul and spirit. Just as a blind person is moving through life without experiencing the effects of light, so do people move blindly through the cultural life, because they cannot see, did not have the opportunity to learn to see and understand, the objects around them. This is a defect of spirit and soul. And the damages we see in our advanced civilizations are the result of people’s blindness in regard to their environment.

There is something else we have to consider: There is a great difference between learning something before and learning something after the age of nineteen or twenty. People generally learn a trade like surveying at nineteen or later. High school education, especially in grammar schools, does not include such practical subjects. But the long-term effect depends on it. What we learn after the nineteenth year impresses itself more outwardly; what we learn and experience at fifteen permeates our whole being, becomes as one with the human spirit, so that it is not merely a job we can manage, but a job we can identify with, in which our entire being participates. This applies also to the elementary aspects of mechanics, engineering, and the subjects I mentioned in regard to the education of girls.

We must insist on cultivating in our students such feelings and inner qualities that can then live and grow as their limbs are growing. Human development does not proceed by fixing two arms to the body—during the third seven-year period—two arms that then remain the way they are; they must continue to grow. Today’s endeavors are such that the students are instructed in a way that what they are learning cannot continue to live but remains unchanged throughout life. The things we learn must continue to live in us. This is only possible if they are learned at the right age. And we have to admit that somebody whose specific skills direct him or her to a certain occupation and who then bases his training on something he already knows—this building on something one already knows will have a tremendous significance for the whole of life.

I have always valued the lectures given by the anatomist Hyrtl. His subject was descriptive and topographical anatomy. Hyrtl belonged to the older generation. He demanded that his students read the relevant chapters in his excellent books prior to the lectures, and he emphasized the fact that he did not wish to lecture on a subject the students had not previously read about. He did this with so much charm that he managed to make his students see the value of this method, and even the lazier ones among them conformed to his wishes—a remarkable achievement, as most of you will appreciate.

At the end of St. John's Gospel, the writer says that Christ did many other things that are not contained in this book. We must also say that even a much longer series of lectures would not suffice to explain all that is written in the Gospel. In this lecture we will examine into the ideas of “the Father” and “I”. These two ideas will give us an explanation of the evolution of humanity, of which we have spoken in previous lectures. Humanity started out from an ego-consciousness that was quite different from the one we know to-day. By “Adam” we have to understand not a single human being, but an ego-consciousness that embraced several generations. The one who begins such a generation is the “Father.” The Hebrews of the Old Testament actually felt Abraham to be their father, and the single personalities in the Hebrew people said to themselves: I am not an independent ego; there is one that flows down from Abraham and branches out into all who belong to my people, and also into me.” Just as in a large tree the saps flow from the root into all the branches, in the same way the sap of Abraham, the common ego of the Hebrew people, flows through the whole tribe. When a Hebrew in Old Testament times uttered the name “father” he referred to the whole line of his ancestry, and this ego consciousness which embraced all the generations he called the divine consciousness. When he called upon the ego as God, he called it Jahve or Jehovah. When the name “Jahven” rang out, the people were reminded that a common ego which began with the ancestor of their race flowed down through the whole people. Through the intermingling of blood this condition became different in course of time; the consciousness of the “I am” became individualised, and Christ is the power which was to bring the consciousness of this change to humanity. When the man of ancient times said “I am,” he meant something that flowed down through generations; the man of more recent times meant by it something that flows through his own inner being. The first meant the God who flows through the whole community as the divine ego-consciousness; the other feels in himself a spark or a drop of the divine substance.

Now let us imagine that there is transposed to the Earth a Power which makes men clearly conscious that this “I am” can live in each individual human being, a Power which enables one to realise that God has sunk a drop of His own substance into each human being. This Power would say:—“This ‘I am’ is something that is in each one of you, it is a part of the one divine force. What you perceive as your individual ‘I am’ is one with the ‘I am’ of the Father. Whichever of you has developed within him the consciousness of this fact, can say: ‘I and the Father are one.’ If you look back as far as to Adam, you see the ego-consciousness flow through generations for hundreds and thousands of years. But there is a still higher human consciousness, which was given to man in his primal quality as Man. This is the consciousness of humanity, the consciousness which embraces not only a few generations, but the whole of humanity.” Then came the consciousness which belongs to generations, lasts for generations, and was finally individualised by man to his “I am”. Man, therefore, already possessed the foundations for the “I am” earlier, and for this reason Christ could say: “Before Abraham, was the ‘I am.’ ” That is the correct teaching of the occult school; it ought to read: “Before Abraham was the ‘I am.’ ”

In order to explain the teaching of the “I am” a little more, we will make use of the “Golden Legend”, which is known in all Christian Schools. It relates that when Seth, whom Jehovah had given as a substitute for Abel, came one day to the Gate of Paradise, the Cherub with the fiery sword allowed him to enter the garden out of which man had been driven. There he saw two trees that were intertwined with each other; the Tree of Life and the Tree of Knowledge; and the Cherub told Seth to take three seeds from these trees that were intertwined. When Adam, his father, died, Seth laid these three seeds in his mouth, and from the grave grew a threefold tree, which revealed itself to many in radiant fire, and its glow then formed itself into the words: “I am he who was, who is, and who is to come.” The wood of this tree which had grown out of Adam's grave was used for many things. Out of it was fashioned the staff with which Moses accomplished his miracles. The wood was also used for the pillars standing at the door of Solomon's temple. With it was built the bridge over which Jesus passed when He was led to death. Finally, from this wood was made the Cross to which Jesus was nailed on Golgotha. In the Occult School the following explanation of this legend was given. Within man we see two trees: the tree of red blood and the tree of blue-red blood. The tree of red blood is the expression of “knowledge,” the tree of blue-red blood is the expression of “life.” The two trees were separated from each other. That was taught in the ancient occult schools. There was a time when man did not yet possess red blood, it was not until the ego sank into the body of Man that red blood arose. The life, which is expressed in the blue-red blood, had long been there; it originated through a higher development from the life-saps and, according to Christian teaching, the time when it was given to man was in the time of Paradise, when the first dawn of the ego appeared in the human soul, when the Deity descended and man was gifted first of all with the group-soul; but in the group-soul he possessed the first germ out of which the individual ego could arise. The legend of Paradise says that when man had received red blood he became a being who possessed knowledge, he learned to look up, his eyes were opened; he learned to distinguish between man and woman.

But this knowledge had to be bought at a price. The ego-consciousness can only originate through the blood dying. In the human body there is a continual consumption of life and renewal of life. The blue blood has fulfilled its task when it is used up, and out of the destruction of the blue blood arises the ego-consciousness. In the soul of man will be developed the forces through which he will learn to control and unite the two trees. Man only feels the ego by bearing about within him a process of murder and death. Man on the Earth is dependent upon the Plant, for it alone gives him the possibility of life. Think how man continually breathes in air which contains oxygen, and he breathes out air that is used up, air that contains carbon dioxide: he consumes oxygen and changes it into carbonic acid. The oxygen, which is necessary to his life, he obtains only through the plant, which changes back again into oxygen the carbonic acid produced by man, and this makes the air such that it can be used again by man. The plant retains the carbon which it separates from the carbonic acid, and it is given back again to man thousands of years afterwards in the form of coal.

The Earth is a complete organism, and if but a small part of it were to be missing, life, as it now exists, would be impossible. From a certain point of view we may look upon plant, animal, and man as one being, for if we were to take away the plants, the others would be unable to live. In the far-distant future this relationship will be altered. The men of the present day do not know this, but the seer can look into the time when the current of carbonic acid will be changed into oxygen not with the aid of the plant, but by man himself.

This is the great future ideal of the occult schools, that man shall accomplish consciously within himself that which is now done for him by the plant, that man will learn to take up the activity of the plant into his own activity. Within him will be developed the organs which will enable him to transform the carbonic acid for himself. The initiate can already see in advance that the two trees, the tree of carbonic acid and the tree of oxygen, will one day blend their crowns together. Then will the “I AM, He Who is, and Who was, and Who is to come,” live as something Eternal in each human being. The ego lived even in Adam, but it had first to be fertilised. In the beginning the Tree of Life had to be made into the Tree of Death. It could not be given at the same time as the Tree of Knowledge, therefore the two trees had to be parted; the plant was placed in between. The consciousness of eternity had first to be gained. Christ Jesus bore it within Him, and He transplanted it into the Earth. The three seeds are the three divine parts; Spirit Self, Life Spirit and Spirit Man. That which is eternal in all, was laid in the grave together with Adam. The consciousness of eternity was announced from the grave: out of the grave grew, the tree which bore a flaming device, “I AM, he Who was, Who is, and Who is to come.”

Christ teaches man to enkindle this “I am an individual man” in human nature, when He says; “Try to support yourselves more and more on the being of the ‘I am,’ then you will possess that which constitutes your communion with Me. Only through this ‘I am’ can you reach the Divine Father, for the father and ‘I’ are one.” A seer alone could grasp this, and the writer of St. John's Gospel was a seer. It was not his intention to record something of historical significance only, but he desired to record that which can be known when one looks into the spiritual world.

When a seer of the time of Christ wished to see what was going on in the spiritual world, he had to enter into the state of sleep. This we find indicated in the third chapter. Nicodemus, a ruler of the Jews, came to Christ by night. He came to Christ because he wished to become a seer, because he had reached the state in which he could become a seer; and he came by night because his day-consciousness was then obliterated. In the fifth verse of this chapter we also find the important teaching that man can be born of the Spirit.

In John XIV, 6. Christ says: “I am the way, the truth, and the life.” Where is this way that leads to the highest Deity through Christ? The “I am” works on the astral body and forms out of it the Spirit Self; it works on the etheric body and forms out of it the Life Spirit; it works on the physical body and forms out of it the Spirit Man. When, therefore, the ego of man works on the astral body, the Spirit Self is formed, and in it then arises the Life Spirit. In this way man comes to the true life. In the “I am” lies the way to the truth and to the truth life, because the “I Am” works upon the lower bodies and enables the true life to arise in them. We may represent this in the following way:—

The “I am” shows the direction man must take in order to unfold Spirit Self, Life Spirit, and Spirit Man.

In the Gospel of St. John we can also find, direct Anthroposophical truths. The writer of this Gospel relates (in Chapter 9:3) the fact that in each human being there is an individual ego, that in this ego there is a spark of divine substance, and that this spark must develop to the “God within us.” In most of the translations of the Bible, Christ's answer to the question: “Who did sin, this man or his parents, that he was born blind?” we read: “Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.” But is this a view worthy of a Christian, that God makes a man be born blind, in order that God may make His Glory manifest in him? What an incredible conception of God, that can arrive at such a conclusion: This passage is much more simple and clear when we view it with the knowledge of Spiritual Science. Christ replied: “Neither has this man sinned, nor his parents; he is fulfilling his karma, in order that the divine spark in him shall become visible, in order that the works of “The God in him” shall be made manifest. That is the way in which Christ's answer should be translated: “He was born blind in order that the works of the God in him may be made manifest.” Each human being through repeated incarnations on Earth. It is not necessary that he should have sinned in this life; it is possible that he has brought from a former life the guilt which has led to this fate in this life. Here we have the teaching of karma, quite in the anthroposophical sense, karma which works over from one incarnation to another. The fact that Christ's teaching was opposed to the general views of the Jews is apparent, and this also explains the discord into which He comes with them (John 9:22).

There is another passage in the Gospel which reminds us of the teaching of karma. In the eighth chapter we read that when the Pharisees asked His opinion of the adulteress, Jesus bent down without speaking a word, and wrote with His finger on the ground. But the earth, as we have seen, is His own body. He does not condemn the adulteress, but He writes her deed into his own organism. By this He indicates that, just as seed planted in the ground grows up and bears fruit after its kind, so does each seed of man spring up in a later life and will bear the fruit corresponding to it and that there is no power on Earth that can take away the consequences of a deed. Theologians believe in thc propitiatory death: they believe that Christ has died for us and that therefore they cannot accept the teaching of karma, as this contradicts the view that Christ, through His death, has taken upon Himself the sins of the world. But when this matter is rightly grasped, the disharmony between the anthroposophical and the theological view dissolves into harmony.

The teaching of karma signifies for life in the world that which the ledger signifies for the merchant. According to the law of karma we must assume that the effect of what I have done in a former life approaches me in the present life, and that what I now do will come forth again in a later life. Thus we have a complete life-balance: on the one side the good deeds are entered, on the other side the bad ones. Now if someone believes that under the dominion of the law of karma he cannot perform any voluntary acts, as his mode of acting is always the result of his former deeds, he is like a merchant who would say: “I have just balanced my books, I cannot do any more business, for this would make my balance wrong.” For a merchant this would be a wrong way of thinking, and the opinion we have described above in respect of the result of karma is equally wrong.

When rightly understood, the teaching of karma is not fatalistic; freedom of will and karma can be united with one another in the most beautiful manner. When rightly understood, karma is never something that is unchangeable. And if a man refused to help another in misfortune, saying that he must not interfere with his karma, he would be acting just as wrongly as a merchant who refuses a loan, or a gift of a sum of money, when this can save him from bankruptcy. Just as a merchant enters a loan like this as a debt which he has to pay later, while the lender writes it down in his books as a loan so will the one who does a good deed write it as an entry to his credit, while he to whom it is done will write it down as a debt. Thus the rendering of help is not excluded by the law of karma, and it seems quite in order to lighten the karma, of one's neighbour by deeds of mutual help. A man can by his good deeds show kindness to one of his fellow-men; but there are also deeds which can benefit a large number of people, that is to say, it can lighten their karma and can thus be inscribed in the life-account of many. And when a deed is so mighty as the deed of Christ, it is inscribed in the karma of all men, because this deed lightens the karma of all those who allow it to work in them.

We see, therefore, that the law of karma is also mentioned in St. John's Gospel, and that its existence does not interfere with freedom of action in any way. Through His act of self-sacrifice Christ Jesus connected Himself with the whole of humanity. In accordance with the law of karma, each act is inscribed in the ledger of life: It is brought into connection with the body of Christ, with the Earth, and for this reason He does not at once condemn the adulteress, but inscribes the act in His own body. He receives into His own body all that man does; for karma must always express itself again in the earthly world. This story points, in a very significant manner, to the fact that Christ, through His deed, has connected Himself with the karmic development of the whole of humanity. He guides the future evolution of humanity.

When we examine into the five ages of civilisation again, the Indian, Persian, Egyptian, Greco-Latin, and European, we find that in the third age the foundations were laid for the Christ Power which will become fruitful for the whole of humanity. What was then placed in human evolution will only come forth to life in the Sixth Age. In that Age the Spirit Self, which will have developed out of the Spiritual Soul, will unite with the Life Spirit. The Christ-power shone forth prophetically from the Third to the Fourth Age. In the Sixth Age will take place the great Marriage of Humanity, when the Spirit Self unites with the Life Spirit. Humanity will then be united into a great bond of brotherhood, and ego will stand beside ego and brother beside brother; that bond of brotherhood we find foretold in the description of the Marriage at Cana of Galilee, which is not only an historical fact but symbolically represents how the sons of men will unite in the Sixth Age into a great bond of brotherhood that embraces the whole of humanity. From the Third Age there are still three Ages to go through before this event will come: the Fourth, Fifth, and Sixth. In esoterisism an Age is called a day; therefore we read at the beginning of the second chapter: “And on the third day was a marriage at Cana,” which indicates that in the description about to be given, something that will take place in the future is referred to. The Mother of Jesus (the Spiritual Soul) is present at the marriage, and Christ says to her: “What have I to do now, and what have you to do? My hour is not yet come.” Here it is clearly said that in this marriage of Cana something is indicated which will only take place in the future. And as this hour is not yet come, what does Jesus do?

He changes the water into wine. Again and again we find the explanation given, that this action indicates new fire, new life-force was to be given to the Jewish people which was falling into decline; for the “insipid” water is changed into “fiery” wine. One might presume that the wine drinkers have thought out this explanation to justify their action. But if we are able to grasp the significance of this deed, we can look very deeply into the evolution of the world and humanity.

Men have not always used alcohol. All that develops in the Spiritual has its corresponding expression in the Material, and conversely, everything material has also its counterpart in the Spiritual. Wine, alcohol, only appeared at a certain time in the history of humanity and the world; and it will disappear from it again. Here we see a profound truth of occult investigation. Alcohol was the bridge which led from the group-ego to the independent, individual ego; without the material effect of alcohol man would never have made the transition from the group-ego to the individual ego; it produced the individual, personal consciousness in man. When humanity has reached this goal, it will no longer require alcohol, and this will then disappear again from the physical world.

From the above it may be seen that all that happens has its significance in the wise guidance of the evolution of humanity. For this reason, a man who drinks alcohol should not be scolded; but on the other hand, those who have hurried on before the rest of humanity and have developed so far that they no longer require alcohol, should avoid it. Christ appeared on Earth to give humanity the forces which will enable men to achieve the highest ego-consciousness in the Sixth Age; He desires to prepare men for the “time which is not yet come.” Had He let things remain at the stage of the “water sacrifice” only, mankind would never have obtained the individual ego. The changing of the water into wine signifies the raising of man to individuality. Humanity has reached a point in its evolution where it required wine, therefore Christ changed the water into wine. When the period comes when man no longer requires wine, Christ will then change the wine back again into water. How was it possible for the power to appear in Christ which enabled Him to change water into wine? As the Earth itself is the Body of Christ, He could make the forces of the Earth active within Himself. On the Earth the water that flows through the wine is changed into wine; Christ could accomplish as a personality all that takes place in the Earth, because all the forces of the Earth must also be in Him, as soon as the Earth is His Body and is ensouled by His astral body.

What does the Earth accomplish with its forces? If we plant a seed in the Earth, it germinates and grows and bears fruit. It is multiplied; from one come many. Through reproduction the, animals also bring forth many. The same power of increase, the power to multiply, also works in Christ, and this is indicated in the Feeding of the Five Thousand. Christ possesses the power which is natural to the Earth, to multiply the seed. If we bear in mind the thought that the Earth with the forces is the Body of Christ, and apply it to what we find recorded in St. John's Gospel, many details will become comprehensible to us. What are the Gospels on the whole? In St. John's Gospel we have a presentation of the principles of initiation, such as were to be found in various places in ancient times. What the pupil for initiation did outwardly was not the essential thing for the school to which he belonged; the essential thing was what he experienced from stage to stage, from degree to degree of initiation.

Modern scholars are very astonished to discover in the story of Buddha's life occurrences that are similar to those recorded in the story of the life of Christ Jesus. This is explained by the fact that the writers of these accounts did not record the outer circumstances in the life, but the inner spiritual facts. These are the same in all true initiates; for all have traversed the same path and on the way have had the same experiences. What the initiate had to experience on the path of initiation was laid down in the writings on initiation, and all initiates of the same degree had to go through the same experiences. The biographers, therefore, only wrote a biography of the various stages of initiation. The Gospels are nothing more than old records of initiation of various depth; but what in former times was accomplished in a lower state of consciousness, took place publicly in the Mystery of Golgotha. The death which hitherto had been overcome in initiation in the etheric body, was now overcome in the physical body. The Event on Golgotha is the initiation of a highest Initiate, who was not initiated by anyone else.

Therefore the writer of St. John's Gospel could only describe the life of Christ in the way it is described in the codex of initiation. This Gospel is a book of life, and whoever lives it through will awaken within himself the power to see spiritually. It is a seer's book, and was written for the training of spiritual vision. Whoever lives it through, sentence by sentence, will experience the great and mighty result, that he meets Christ spiritually face to face. It is not so easy to convince people; they must themselves work up to the stage at which the knowledge dawns upon them that the Christ is a reality.

St. John's Gospel is the way that leads to Christ, and the writer desired to give everyone the opportunity to understand it. Whoever develops the Spirit Self will experience within himself the dawning of that wisdom through which he can understand what Christ is. Christ Himself indicates this: He hangs on the Cross; at His feet stand His mother and His initiated pupil, whom He loves. This pupil is to bring to men the knowledge of the significance of Christ, therefore Christ Jesus points to the mother Sophia with the words: “This is thy mother, whom thou art to love!” The spiritualised Mother of Jesus is the Gospel itself; it is the wisdom that leads men up to the highest knowledge. This disciple has given us the mother Sophia; that is to say, he wrote for us the Gospel which enables those who search into it to know Christianity, and to comprehend the origin and goal of this great movement.

The Gospel of John contains the wisdom of “the God in man,” Theosophia, and the more that men devote themselves to the study of this document, the more will they receive wisdom and enlightenment from it.

[ 1 ] A foreshadowing of a new element produced by thought life itself emerges in St. Augustine (354–430). This element soon vanishes from the surface, however, to continue unnoticeably under the cover of religious conception, becoming distinctly discernible again only in the later Middle Ages. In St. Augustine, the new element appears as if it were a reminiscence of Greek thought life. He looks into the external world and into himself, and comes to the conclusion: May everything else the world reveals contain nothing but uncertainty and deception, one thing cannot be doubted, that is, the certainty of the soul's experience itself. I do not owe this inner experience to a perception that could deceive me; I am in it myself; it is, for I am present when its being is attributed to it.

[ 2 ] One can see a new element in these conceptions as against Greek thought life, in spite of the fact that they seem at first like a reminiscence of it. Greek thinking points toward the soul; in St. Augustine, we are directed toward the center of the life of the soul. The Greek thinkers contemplated the soul in its relation to the world; in St. Augustine's approach, something in the soul life confronts this soul life and regards it as a special, self-contained world. One can call the center of the soul life the “ego” of man. To the Greek thinkers, the relation of the soul to the world becomes problematic, to the thinkers of modern times, that of the “ego” to the soul. In St. Augustine, we have only the first indication of this situation. The ensuing philosophical currents are still too much occupied with the task of harmonizing world conception and religion to become distinctly aware of the new element that has not entered into spiritual life. But the tendency to contemplate the riddles of the world in accordance with the demand of this new element lives more or less unconsciously in the souls of the time that now follows. In thinkers like Anselm of Canterbury (1033–1109) and Thomas Aquinas (1227–1274), this tendency still shows itself in such a way that they attribute to self-supportive thinking the ability to investigate the processes of the world to a certain degree, but they limit this ability. There is for them a higher spiritual reality to which thinking, left to its own resources, can never attain, but that must be revealed to it in a religious way. Man is, according to Thomas Aquinas, rooted with his soul life in the reality of the world, but this soul life cannot know this reality in its full extent through itself alone. Man could not know how his own being stands in the course of the world if the spirit being, to which his knowledge does not penetrate, did not deign to reveal to him what must remain concealed to a knowledge relying on its own power alone. Thomas Aquinas constructs his world picture on this presupposition. It has two parts, one of which consists of the truths that are yielded to man's own thought experience about the natural course of things. This leads to a second part that contains what has come to the soul of man through the Bible and religious revelation. Something that the soul cannot reach by itself, if it is to feel itself in its full essence, must therefore penetrate into the soul.

[ 3 ] Thomas Aquinas made himself thoroughly familiar with the world conception of Aristotle, who becomes, as it were, his master in the life of thought. In this respect, Aquinas is, to be sure, the most prominent, but nevertheless only one of the numerous personalities of the Middle Ages who erect their own thought structure entirely on that of Aristotle. For centuries, he is il maestro di color che sanno, the master of those who know, as Dante expresses the veneration for Aristotle in the Middle Ages. Thomas Aquinas strives to comprehend what is humanly comprehensible in Aristotelian method. In this way, Aristotle's world conception becomes the guide to the limit to which the soul life can advance through its own power for him. Beyond these boundaries lies the realm that the Greek world conception, according to Thomas, could not reach.

Therefore, human thinking for Thomas Aquinas is in need of another light by which it must be illuminated. He finds this light in revelation. Whatever was to be the attitude of the ensuing thinkers with respect to this revelation, they could no longer accept the life of thought in the manner of the Greeks. It is not sufficient to them that thinking comprehends the world; they make the presupposition that it should be possible to find a basic support for thinking itself. The tendency arises to fathom man's relation to his soul life. Thus, man considers himself a being who exists in his soul life. If one calls this entity the ego, one can say that in modern times the consciousness of the ego is stirred up in man's soul life in a way similar to that in which thought was born in the philosophical life of the Greeks. Whatever different forms the philosophical currents in this age assume, they all hinge on the search for the ego-entity. This fact, however, is not always brought clearly to the consciousness of the thinkers themselves. They mostly believe they are concerned with questions of a different nature. One could say that the Riddle of the Ego appears in a great variety of masks. At times it lives in the philosophy of the thinkers in such a concealed way that the statement that this riddle is at the bottom of some view or other might appear as an arbitrary or forced opinion. In the nineteenth century this struggle over the riddle of the ego comes to its most intensive manifestation, and the world conceptions of the present time are still profoundly engaged in this struggle.

[ 4 ] This world riddle already lived in the conflict between the nominalists and the realists in the Middle Ages. One can call Anselm of Canterbury a representative of realism. For him, the general ideas that man forms when he contemplates the world are not mere nomenclatures that the soul produces for itself, but they have their roots in a real life. If one forms the general idea “lion” in order to designate all lions with it, it is certainly correct to say that, for sense perception, only the individual lions have reality. The general concept “lion” is not, however, only a summary designation with significance only for the human mind. It is rooted in a spiritual world, and the individual lions of the world of sense perception are the various embodiments of the one lion nature expressed in the “idea of lion.”

Such a “reality of ideas” was opposed by Nominalists like Roscellin (also in the eleventh century). The “general ideas” are only summary designations for him, names that the mind forms for its own use for its orientation, but that do not correspond to any reality. According to this view, only the individual things are real. The quarrel is characteristic of the specific mentality of its participants. Both sides feel the necessity to search for the validity, the significance of the thoughts that the soul must produce. Their attitude to thoughts as such is different from what the attitudes of Plato and Aristotle were toward them. This is so because something has happened between the end of the development of Greek philosophy and the beginning of modern thought. Something has gone on under the surface of historical evolution that can, however, be observed in the attitude that the individual thinkers take with respect to their thought life.

To the Greek thinker, thought came as a perception. It arose in the soul as the red color appears when a man looks at a rose, and the thinker received it as a perception. As such the thought had the immediate power of conviction. The Greek thinker had the feeling, when he placed himself with his soul receptively before the spiritual world, that no incorrect thought could enter from this world into the soul just as no perception of a winged horse could come from the sense world as long as the sense organs were properly used. For the Greeks, it was a question of being able to garner thoughts from the world. They were then themselves the witnesses of their truth. The fact of this attitude is not contradicted by the Sophists, nor is it denied by ancient Scepticism. Both currents have an entirely different shade of meaning in antiquity from similar tendencies in modern times. They are not evidence against the fact that the Greek experienced thought in a much more elementary, content-saturated, vivid and real way than it can be experienced by the man of modern times. This vividness, which in ancient Greece gave the character of perception to thought, is no longer to be found in the Middle Ages.

What has happened is this. As in Greek times thought entered into the human soul, extinguishing the formerly prevalent picture consciousness, so, in a similar way, during the Middle Ages the consciousness of the “ego” penetrated the human soul, and this dampened the vividness of thought. The advent of the ego-consciousness deprived thought of the strength through which it had appeared as perception. We can only understand how the philosophical life advances when we realize how, for Plato and Aristotle, the thought, the idea, was something entirely different from what it was for the personalities of the Middle Ages and modern times. The thinker of antiquity had the feeling that thought was given to him; the thinker of the later time had the impression that he was producing thought. Thus, the question arises in him as to what significance what has been produced in the soul can have for reality. The Greek felt himself to be a soul separated from the world; he attempted to unite with the spiritual world in thought. The later thinker feels himself to be alone with his thought life. Thus, the inquiry into the nature of the “general ideas” begins. The thinker asks himself the questions, “What is it that I have really produced with them? Are they only rooted in me, or do they point toward a reality?”

[ 5 ] In the period between the ancient current of philosophical life and that of modern philosophy, the source of Greek thought life is gradually exhausted. Under the surface, however, the human soul experiences the approaching ego-consciousness as a fact. Since the end of the first half of the Middle Ages, man is confronted with this process as an accomplished fact, and under the influence of this confrontation, new Riddles of Life emerge. Realism and Nominalism are symptoms of the fact that man realizes the situation. The manner in which both Realists and Nominalists speak about thought shows that, compared to its existence in the Greek soul, it has faded out, has been dampened as much as had been the old picture consciousness in the soul of the Greek thinker.

[ 6] This points to the dominating element that lives in the modern world conceptions. An energy is active in them that strives beyond thought toward a new factor of reality. This tendency of modern times cannot be felt as the same that drove beyond thought in ancient times in Pythagoras and later in Plotinus. These thinkers also strove beyond thought but, according to their conception, the soul in its development, its perfection, would have to conquer the region that lies beyond thought. In modern times it is presupposed that the factor of reality lying beyond thought must approach the soul, must be given to it from without.

[ 7 ] In the centuries that follow the age of Nominalism and Realism, philosophical evolution turns into a search for the new reality factor. One path among those discernible to the student of this search is the one the medieval Mystics—Meister Eckhardt (died 1327), Johannes Tauler (died 1361), Heinrich Suso (died 1366) – have chosen for themselves. We receive the clearest idea of this path if we inspect the so-called German Theology (Theologia, deutsch), written by an author historically unknown. The Mystics want to receive something into the ego-consciousness; they intend to fill it with something. They therefore strive for an inner life that is “completely composed,” surrendered in tranquillity, and that thus patiently waits to experience the soul to be filled with the “Divine Ego.” In a later time, a similar soul mood with a greater spiritual momentum can be observed in Angelus Silesius (1624–1677).

[ 8 ] A different path is chosen by Nicolaus Cusanus (Nicolaus Chrypffs, born at Kues on the Moselle, 1401, died 1464). He strives beyond intellectually attainable knowledge to a state of soul in which knowledge ceases and in which the soul meets its god in “knowing ignorance,” in docta ignorantia. Examined superficially, this aspiration is similar to that of Plotinus, but the soul constitution of these two personalities is different. Plotinus is convinced that the human soul contains more than the world of thoughts. When it develops the energy that it possesses beyond the power of thought, the soul becomes conscious of the state in which it exists, and about which it is ignorant in ordinary life.

[ 9 ] Paracelsus (1493–1541) already has the feeling with respect to nature, which becomes more and more pronounced in the modern world conception, that is an effect of the soul's feeling of desolation in its ego-consciousness. He turns his attention toward the processes of nature. As they present themselves they cannot be accepted by the soul, but neither can thought, which in Aristotle unfolded in peaceful communication with the events of nature, now be accepted as it appears in the soul. It is not perceived; it is formed in the soul. Paracelsus felt that one must not let thought itself speak; one must presuppose that something is behind the phenomena of nature that will reveal itself if one finds the right relationship to these phenomena. One must be capable of receiving something from nature that one does not create oneself as thought during the act of observation. One must be connected with one's “ego” by means of a factor of reality other than thought. A higher nature behind nature is what Paracelsus is looking for. His mood of soul is so constituted that he does not want to experience something in himself alone, but he means to penetrate nature's processes with his “ego” in order to have revealed to him the spirit of these processes that are under the surface of the world of the senses. The mystics of antiquity meant to delve into the depths of the soul; Paracelsus set out to take steps that would lead to a contact with the roots of nature in the external world.

[ 10 ] Jakob Boehme (1575–1624) who, as a lonely, persecuted craftsman, formed a world picture as though out of an inner illumination, nevertheless implants into this world picture the fundamental character of modern times. In the solitude of his soul life he develops this fundamental trait most impressively because the inner dualism of the life of the soul, the contrast between the “ego” and the other soul experiences, stands clearly before the eye of his spirit. He experiences the “ego” as it creates an inner counterpart in its own soul life, reflecting itself in the mirror of his own soul. He then finds this inner experience again in the processes of the world. “In such a contemplation one finds two qualities, a good and an evil one, which are intertwined in this world in all forces, in stars and in elements as well as in all creatures.” The evil in the world is opposed to the good as its counterpart; it is only in the evil that the good becomes aware of itself, as the “ego” becomes aware of itself in its inner soul experiences.

If we take note of many an observation which is made on the relation of man to Life and Death to-day, we may be reminded of a sentence which Shakespeare gives to the gloomy Hamlet:

Imperious Caesar, dead, and turned to clay,
Might block a hole to keep the wind away;
O, that the earth, which kept the world in awe,
Should patch a wall to expel the winter's flaw!

Such an utterance might be made by many an one who is subject to the suggestive effect of the many conceptions of the times which are acquired in the field of natural science, and who, might feel himself moved to follow up all the movements after death of the separate substances which compose the human body. He might feel himself justified in asking first of all: “What becomes of the oxygen, nitrogen, carbon, etc., which build up the human body after the death of man?” Quite apart from the fact that there are many people to-day who are influenced by the suggestive phrase “the indestructibility of Matter,” there are, again, others who entirely lose the ability of imagining anything in the whole vast unending space other than matter and its operations.

We can see from many an observation on the nature of death, or one which establishes the idea of an antithesis between life and death, how much depends, in expositions of this kind, on establishing conceptions and ideas in the most exact manner possible. It happens again and again that no account is taken of the fact that “death” and “life” form an antithesis which depends on the nature of that to which it refers, and that, one who makes a closer observation dare not speak in the same way of the death of a plant or an animal as of a man. To what extent this is the case shall be explained in this lecture. How little we understand the expressions used in this sphere may be shown by the fact that in the physiology of the great naturalist, Huxley, for instance, the following is to be found. It is there said, that we must distinguish between the local death and the death of the tissue in an organism, and it is expressly stated that the life of man depends on the brain, lungs and heart, but that this is a threefold condition which we could really reduce into a twofold one; that, in fact, if we could maintain the breathing by artificial means, we might quite well remove the brain of a man and he would continue to live. That means that life would continue, even if the brain were taken away. That is to say, that when a man is no longer able to form a conception of what is around him or of what is taking place within him, and if life could be maintained merely as a life-process in the organism through artificial breathing, the organism would still continue to live in the sense of this definition of natural science, and we could not really speak of death, although no brain were there at all. That is an idea which ought to make clear to anyone who—though he might not care for a life without a brain, at least find such a definition plausible—that this explanation just shows that the definition of life given by natural science is not at all applicable to man in this form. For no one would be able to call the life of an organism—even a human one—the life of man himself, even if in other respects the facts hinted at were quite correct.

Now to-day we are, perhaps, somewhat further advanced even in the field of natural science than ten years ago, when one was almost embarrassed in speaking of life at all, and when all life was traced back to the life of the smallest living creatures. This life in the smallest organisms was looked upon as a complicated chemical process. According to this view, if this definition were extended to a conception of the universe, one could only speak of the smallest parts of life as living on, so that only a conservation of matter could then be spoken of. Now, to-day, on account of the investigations on radium, for instance, the idea of the indestructibility of matter has become a more uncertain one.

I will now only draw your attention to the fact that natural science to-day is already attempting to speak of a sort of independence, at least of the smallest living creatures. It states that the smallest living creatures propagate themselves by fission; one divides itself into two, two into four, and so on. There we could not admit of a death, for the first lives on in the second and when these die they both live on in the next ones.

Now those who wished to speak of the immortality of unicellular beings have sought for a definition of death, and just this definition of the nature of death is extremely characteristic. They have found the main characteristic of death is that it leaves a corpse behind, and as unicellular beings leave no corpse behind, they, therefore, cannot really die. Thus the characteristic of that which has to do with the deepest foundations of life is sought in what life leaves behind. Now it will be clear without further explanation, that what remains behind of life passes over gradually into lifeless matter. So lifeless matter now becomes in death the outer organism of the smallest, most complicated living creature. Yet if we wish to take into account the significance which death has for life, we must not look at what is left, at what becomes lifeless matter; but must seek the cause, the principles of life, in life itself, while it is there.

I said that one cannot speak in the same sense of death in plants, as in animals and man, because an important phenomenon is not taken into consideration there. It is also found in certain of the lower animals, for example, in the ephemera; and consists in the fact that most plants and lower animals have the peculiarity that as soon as the process of fructification is established and the possibility of a new living being is created, the dying off of the old one then begins. In the plant the backward process, the process of dying off, begins the moment it has taken into itself the possibility of forming a new plant. One can therefore say quite certainly of those plants in which this can be observed, that the cause which has taken away life from them lies in the new living being or beings, which have left no life behind in the old being.

Through simple reflections one could convince oneself that this is so. There are certain plants which endure, which blossom again and again and bear fruit; and on which ever new plant-forms, like parasites, are, as it were, planted on to the old stem. But there you can convince yourself that they purchase the possibility of recreating themselves by thrusting certain parts of themselves into the realm of the lifeless, into death,—that is to say, they surround themselves with bark. We are quite justified in saying of a plant which can surround itself with bark, which can bear lifeless matter and yet continue to live, that it has a surplus of life; and because of this superfluity which it will not give up—only giving up what is necessary for the young organism—it must make itself secure by thrusting death outside. Thus it can also be said that every living being which possesses the possibility within itself beyond the bringing forth of a new creation, is confronted with the necessity of continually mastering life within itself, since it takes up inorganic lifeless matter. This can be adequately observed both in the animal and in man.

There we have a separation between life and death in the being itself. We have an exchange between a living member which develops in one direction, and a continual sinking-into itself of another member which is developing in the direction of death. If we now wish to draw near to the inmost being of man from this point of view, we must certainly bear in mind something of what has often been said before, but which is never superfluous, because it does not as yet belong to the ordinary recognised truth.

If we rest on quite ordinary conceptions—as we will to-day in the first half of the lecture—and then proceed to the question of life and death from the point of view of Spiritual Science, we must remember that what is taken into account here is certainly very little recognised to-day, for it has to do with a truth which is just as new to the man of to-day as another truth, which now belongs to the trivialities, was new, and even unknown, to the world of three centuries ago. I have often, pointed out that it is taken for granted to-day by the natural scientist, or by one who builds up his observations on natural-scientific conceptions, that it is an acknowledged fact that “everything living is born from the living.” (Of course, I am speaking here with the limitation which this sentence bears in the world of natural science. We need not embark on the question of primeval generation for instance, for it can be noticed right away that the analogous sentence which is mentioned there is also made use of in the world of Spiritual Science). Not long ago the great natural scientist, Francesco Redi, had to fight for this sentence, “Everything living is born from the living,” with all his energy. For before the appearance of this Naturalist of the 17th century, it. was considered quite possible, not only in lay circles. but even in scientific ones, for new organisms to generate from putrefying river-mud or from decaying organic matter. This was believed of worms and fishes. The idea, that the living can only develop from the living is not yet old, for only a few centuries ago Francesco Redi called forth such a storm of passion that he only just escaped the fate of Giordano Bruno. When we consider how the “fashions of the time” alter, we can judge of the fate of this truth that we must again proclaim here. For this truth, “Life can only originate from life”, called forth at that time a storm of anger. Those who feel themselves impelled to draw from the well of knowledge similar truths in other spheres, are no longer delivered to the flames of the funeral pile to-day. That is no longer the fashion. But they are made fun of and a man who communicates such things is ridiculed; those who are impelled to proclaim such things as relate to spiritual development, are condemned to suffer a Spiritual death. But the fate of the above-mentioned truth also consists in its having become a self-evident fact, a, triviality, for him who is capable of judging.

What error, then, was the cause of this truth, “Life can only originate from life”, not being recognised? A quite simple error in observation! The scientists looked at that which was immediately before them, but did not try to penetrate to the fact that the origin of a living creature lies in a seed left behind by another living creature; so that a new living organism of a certain kind can only originate because a former living organism leaves behind it a seed of a similar kind. That is to say, they looked at the environment of the developing organism, but should really have looked at that which was left behind by another living organism which was developing within this environment. This was done all through the centuries, up to the time of Francesco Redi. Quite interesting details might be gathered from books which had just as much weight in the 7th and 8th centuries as the authoritative writings of the most modern natural scientist of to-day, and in which was noted and classified quite exactly how, for instance, hornets develop from the decaying carcase of an ox; wasps from a donkey's carcase, etc. That was all nicely set out. Exactly in the same way in which mistakes were made in those times, mistakes are being made to-day in regard to the soul and spirit of man. How is this?

A human being enters into existence and his individual development, begun at birth, is observed on into later life. It is seen how the form, the different capacities and talents develop. (We will speak more exactly of this development in a later lecture). But if the scientists wish to know the nature of the human form, the nature of that with which we are dealing, they ask the question: “What are the hereditary relationships? From what sort of environment was the man born?” That is just the same method as when they look at the mud surrounding the worm which is coming forth from it, and not upon the egg. In what is formed as disposition, as different capacities in man, an exact distinction must be made between what is characteristic, what is brought over from parents and grandparents and so on, and a certain kernel which he who observers truly will not fail to recognise. Only he who approaches the spirit and soul-element as did the naturalists before Francesco Redi will be able to deny that there is a kernel in man which presents itself clearly and which cannot be referred back to what is inherited from parents and grandparents, etc. In what is developing in a man we therefore have to distinguish that which comes from the environment from that which can never be produced from that environment.

As regards the exterior of a living plant or animal, we shall always find that the new being coming forth is in reality concerned with developing according to the species of its predecessors. Take the highest animals. How far do they carry that out? As far as is in accordance with the species, and for this they are planned. Certainly many will say: “Has, then, a horse, a dog or a cat no individuality?” And they will suppose that one might just as well describe the individuality of a cat, a horse and so on—perhaps even write their biography—as we could that of a human being. If anyone likes to do this, let him do so, but we should not take it as real, but only as symbolical, as when, for example, a school task is set for pupils, such as was set for myself and my school-fellows, for which we had to write the biography of our pens! One could, then, even speak of the biography of a pen. But where truth is concerned it is not a question of attending to analogies and comparisons, but of laying hold of the essentials. What is individual in man is not that which makes him one of the species, but that which makes of him the quite distinct individual that every man is. Every man is working towards the formation of what is individual in him, just as the plant works towards the formation of the species. Every development, every advance in education or in historical evolution, rests on the fact that man goes a stage further than the mere species, in the development of the individuality.

If there were in each man no individual spirit and soul kernel which develops in a Spiritual way, as the animal develops in his species, there would be no history. One could then only speak of an evolution of the human race, but not of a history or of a cultural development. Therefore, natural science speaks of the development of the species, of a kind of evolution in the horse, but not of a history.

In the development of every man we have to see a spirit and soul kernel which has the same significance as the species for an animal. The species in the animal kingdom corresponds to the individual in man. Now in the animal kingdom every creature which tends towards what is according to species, repeats the species of his ancestors and can only originate on the basis of the physical nature of the seed of his ancestors; so the individual part of each separate man cannot originate from anything which is here in the physical world, but solely from something which is of a Spiritual nature. That is to say that a Spiritual kernel, which enters into being at the birth of man, does not merely refer back to the species “man”, in so far as man goes back to a Spiritual ancestor, to a being who has progressed, who does not belong individually to the species “man”, not, indeed, to any “species”, but to this same human individuality. If then, a man be born, there is born with him an individual kernel which is not attached to anything else than to this individual human substance. As the animal seeks his species so does man seek his own individual human being. That is to say that this individual kernel when it appears at birth has been here before, just as the germ of the species was there for the animal. We must look in the past for the spirit and soul-substance, which is the Spiritual—not physical—kernel of this individuality which is developing Spiritually. Only a man who cannot see that the soul and spirit do not develop from within the general human organism, will deny that the conclusions just drawn are correct.

Every individual human life thus carries within itself the proof that it already existed before. We are, therefore, led back from an individual human life to an individual Spiritual seed and from this again to another Spiritual seed; that is, we are led from our own individual life back to a former individual life—and then, of course, to our next life. An unbiased observation of human life proves this to be just as much a necessity as the truth proclaimed in the sphere of natural science. Suppose anyone with an unprejudiced mind were to say: “Nothing can be known about that”, then if he draws this conclusion again and again he might end by saying: “I cannot do otherwise than accept this conclusion; if I do not I am sinning against all observation and logic.” In spite of this, however, this truth about the repeated earth-lives is still but little recognised; but this truth that the Spiritual can only originate from the Spiritual, will certainly make its mark in human cultural life and will be more quickly accepted than the other truth which has been characterised. The time will come when men will realise that beliefs have changed in this respect, just as we do not now believe that lower animals, fish, etc., could originate from river-mud.

If we follow, in the further course of its life, this individual kernel of the human being which one can see, as it were, come into being at birth, it appears to a certain extent in a two-fold aspect; and this more especially in the growing human being, in youth. It appears there as something which requires a progressive development of the whole man. And he who can truly observe the intimate life of youth, who has learned to observe the child, not only from the outside but also from within, who remembers what he himself experienced in this respect, will admit that what is in him now was not there up to a certain age, but only showed itself later as a feeling of power, as a feeling of life, as a content of life which works in an extremely elevating way. What we carry within us as the individual core of our being works not only on the outer living form, but continues to work even into the most elementary formations and functions of life. When man arrives at a certain maturity and has the opportunity of taking up many things in the outside world, then this individual kernel of his being works so that he enriches himself, adapts himself to the outer world and gathers experiences. When, however, we observe this correlation between the individual core of man's being and what comes to pass in the course of his life—not only through what he learns and hears but also through experiences such as happiness and sorrow, pain and joy, we shall then see in this Spiritual life itself the same correlation on a higher plane, to that between the new embryo of the plant which develops in the blossom of the old one and the old plant whose life is taken away from it by the new seed.

If we extend this observation to the tree, we shall be able to say: “There, also, life is ever taken away, in that the tree turns into wood in the plant kingdom, but in its place certain things in the tree change into dead lifeless products: inorganic bark surrounds the tree.” In the same way we see, when we look at human life more closely, not only a progressive development but one which allows the Spiritual being of man to advance and grow, allows it to unite itself to the outer world; and as it grows ever more and more, we see it coming into conflict with the old condition; that is to say, it comes into conflict with its own self. That happens because it could in its youth build up and form organs according as it required them, while now in the further course of life this process is no longer possible; it must now go on living in a hardened life condition. So we see that when our life enriches itself by development in the course of time, when we take in what is new and thereby enrich the individual core of our being, we come into conflict with what envelops this kernel, with what we have built around it, and which is in process of growing. As long as we grow, and in so far as we thus grow, we do not take up into ourselves any Spiritual process of death. Only when we receive what is exterior to ourselves do we take in the Spiritual process of death. That is really the case throughout the whole of life, though it is less apparent in childhood than in later life. So we can say that in the realm of the spiritual, a Spiritual growing and dying takes place in the inner being of man. But in what does that process which takes place there consist? We can understand it well if we look at it for once in a lower form and take under observation anything from the realm of ordinary life, in order to form, as it were, conceptions and ideas concerning the higher realms of being. Let us take fatigue, for instance. We speak of fatigue both in the animal and human being. We must first gain an idea of the nature of fatigue. I cannot now go into all the ideas which have been collected on the subject, but we will observe the whole process of fatigue in relation to the life process. We can say that man becomes tired because he uses his muscles, and therefore fresh forces must be carried to the muscles. In this case we might say that man tires because he uses up his muses through work of some kind. Such a definition appears very plausible at first sight, only, it is not true. But it is the case to-day that we work with ideas which just merely touch the surface of things lightly, we do not wish to penetrate to the depths. For just think, if the muscles could really become fatigued, how would it be then with the muscles of the heart? They do not tire at all; they work day and night continuously, and the same is the case with other muscles in the human and animal bodies. This gives one the notion that it is not correct to say that in the relationship between work and muscle there is anything which can explain fatigue.

When does an animal or a man become tired? When their work is not occasioned through the organism nor through the life-process, but by the outer world itself; that is to say, by the world with which a living being may come into relationship through its organs. Thus, when a living being carries out work by means of it consciousness, the organs concerned becomes fatigued. In the life-process itself there is nothing which could occasion fatigue. So that the life-process, the whole of the life organs must be brought in contact with something which does not belong to them, if they are to become fatigued.

I can only draw your attention to this important fact. In the development of which some extremely fruitful points of view can be found. Thus, only that which is brought to a living being by way of a conscious process, of an incitement to consciousness, can occasion fatigue. It would consequently be absurd to speak of the fatigue of plants. We can, therefore, say that in everything that can fatigue a living being something which is foreign to it must really be present, something which does not belong to its own nature must be introduced into it.

We, can therefore, say that every disturbance of the life-process which comes about though fatigue, points to the fact, even in a quite inferior realm, that that which we have in our soul-life is not born simply from our physical life, rather does it stand positively in contradiction to the laws of that life. The contradiction between the laws of the life of consciousness and those of life and the life-process alone explains what is present in fatigue—of this you can convince yourselves if you consider it more exactly. For this reason we can say that fatigue is an expression testifying that that which comes to a life-process must be foreign to it, if it is able to disturb it. Now, the life-process can really equalise what is used up through fatigue, by sleep and rest. What is used up is compensated for by something new, which enters in place of the life-processes.

Now, an inner process of exhaustion appears in the individual human life, for the reason that man enters into relationship with the outside world. The old, which was present in the germ, enters into an exchange with the new. The result is expressed in that the individual life-kernel is transformed during individual life, but it must also for this reason throw off what has become wooden, as it were, what it has itself formed from its birth onwards. The cause of death is the calling to a new life within the human soul, just as in the animal organism the disposition to fatigue can only be caused by its entering into exchange-relationship with what is new and foreign to it. We might, therefore, say that the process of death, of gradually dying off, is one which is better understood if one takes its opposite into consideration, in which the soul stands in relationship with the organic, and which expresses itself in fatigue. Hence, we really have the seed of death in our innermost being during the whole of our individual life. We could not develop further, however, we could not possibly carry what we already are at birth a step further, if we did not in ourselves associate death with life. As fatigue is connected with the execution of exterior work, so is the thrusting off, the killing of the outer covering, with enrichment and higher development of the individual life-kernel. The psychic and Spiritual process of life and death—represents with great clarity what we might express thus: “We purchase the higher form, the further development of our life, by the beneficial act of thrusting off from us what we were before. No development would be possible if we could not thrust-off the old, for we advance through, and together with what we have worked into the new of our soul and spirit. What forces are in that? Such forces as are the fruits of our past life!” We certainly can experience the seeds of these fruits, and can experience our observations of life, we can do much else in life, but we cannot organise these into ourselves nor really carry them over into our external covering. For we do not build our covering of what we learn in one life—or at most only to a limited extent—we build it according to what we have become in our last life. We can, therefore, only build up our life by making use of what we have acquired in our past life, and we can continue to develop by thrusting off the old from us—as the tree does its bark—and passing into death. With what we then take with us through death, we are able to build up our next life, for it contains in itself the same forces as have built up our Spiritual growth when we develop freshly and happily in our youth. It is of the same nature as these. We have absorbed it from our life experiences and with it build ourselves a future living organism, a future bodily covering, which will carry within it as the germ of a future blossom, what we have gained in one life. With regard to such things as these the question is always asked, over and over again: “What help is it, after all, to man, to hear about repeated earth-lives, if he is not able to remember his former lives, if the memory of his former lives is not present?”

It lies, indeed, in the nature of the Spiritual culture of to-day that we are not yet in a position to meditate and reflect upon questions of the soul and spirit life as freely as over the things of natural life. But we must make it clear to ourselves that it is possible to develop ideas and conceptions on these questions of the soul and spirit life, in exactly the same way. We can only do this if we really observe it more exactly, if we ask ourselves what must be the position of the human memory in general; what is the nature of the human memory? There is a point of time in the personal human life, which can lead very easily to the gaining of opinions on these questions. It is the following:

We all know that there is a time in the normal life of man to-day, of which there is no memory in later life. It is the time of his earliest childhood. In the normal life of to-day man remembers up to a certain point of his childhood, then memory disappears.

Although it is quite clear to him that it is his own Spiritual I, or ego, which has built up his life, yet he lacks the power of stretching his memory beyond this point. He who examinee many children's lives, will be able to make one observation from them. It can of course only be substantiated in external life, but notwithstanding this, it is correct. From the observation of the soul of a child we discover that remembrance goes back just as far as to the point of time when the idea of “I,” the conception of his own Ego, arises within him. That is an external important fact At the moment when the child, of his own accord, no longer says: “Charles wants this,” or, “Mary wants that,” but says “I want this,” from the point of time when the conscious conception of the Ego begins, remembrance also begins. Whence comes this remarkable fact? It comes because something else is necessary for remembrance, besides the coming into contact, as it were, once or always with an object. We can come into contact with an object ever so often without any recollection of it being necessarily called forth. Remembrance rests, namely, on a quite definite soul-process, a quite definite Spiritual inner life-process, of which we can become aware if we take the following into account.

One must distinguish between the perception of an object or experience, and the conception or idea of this object or experience. In the process of perception we have something that can always recur if we stand before the object again; but in the experience we have something else besides. When we come into contact with something, and have taken in an impression of it through the eye or ear, we have then taken into ourselves something more than an inner impression of it; what we take with us is that which remains in the conception or idea and which can embody itself in the memory. That, however, must first come into being. I know that what I have just said will be very much doubted by valiant followers of Schopenhauer, by those who assert that our conception of the universe is only our idea of it. But that lies in the confusion of perception with idea. Both must be emphatically differentiated. The idea is something which is reproduced. No matter how often the outer experience can arise, if it does not receive the inner impression of the idea, it cannot be incorporated in the memory; when, on the other hand, it is stated that the idea is nothing more than what presents itself to the perception, we need only bring to notice that the idea of a hot piece of steel, no matter how hot, will quite certainly not burn any one; but the sense-experience of it will. There we have the difference between idea and sense-perception. Therefore we can say that the idea is a sense-experience turned inwards. But with this turning inwards, with this outer rebound of the object, which is in reciprocal relationship with the inner being of man, and through which the inner impression is occasioned, something else comes into consideration. Whatever is experienced inwardly in our sense-life is embodied in our Ego by every sense-impression, and by everything that we can experience in the outer world. A sense-perception can even be there without being incorporated in the Ego. In the outer world it is impossible for an idea to be kept in the memory, if it be not received inwardly into the realm of the Ego. So that in every conception we form from a sense-experience and which can be retained in the memory, the Ego stands as the point of departure. An idea which comes into our soul-life from outside, can in no way be separated from the Ego. I know, indeed, that I am speaking figuratively; but all the same these things signify a reality, as we shall see in the course of the next lectures.

We can imagine that the experience of the Ego presents something like the inner surface of a sphere, seen from outside; then the sense-experiences come along and the self-mirroring of these experiences within the sphere give rise to the idea. For that, however, the Ego must be present in every single sense-perception. The Ego-experience is in everything which can be embodied in the memory; it is actually like a mirror which rays back the experiences to us within; but the Ego itself must be there. From this we learn that as long as the child does not receive the perceptions of ideas in such a way that they become conceptions, as long as they only approach the child from the outside as sense-perceptions, and are only experienced externally between the Ego and the outer world without being transformed into an Ego-experience, as long as the child has no conception of the Ego, then no Ego-mirror, as it were, veils from him what is round about him. Just as long as that lasts, one notices that the child imagines into the surroundings many things which adults do not understand. Only through the memory of what is past, can that emerge which the Ego has already taken up, so that it is thereby pressed into the memory. When the Ego-perception appears, the Ego places itself before the ideas as a mirror; but what lies before the time of the Ego-perception can not be called forth into the memory. Therefore man always comes into touch with the outer world in such a way that his Ego experiences all the events with him, his Ego is always there. This does not imply that everything must enter his consciousness, only that his experiences do not remain merely as sense-perceptions but are transformed into ideas.

So we can now say that the inmost kernel of man, from whose centre has developed that which has now been described as passing on from incarnation to incarnation, is veiled by the Ego-conception, as is usually found in man. Man places himself before his memory with his Ego-development of to-day. It is thus quite explicable that his memory only extends as far as the sense world.

Now, can a proof be offered, through experience itself, that this can become other than it is? Can we speak of an “Extension of Memory” back into former incarnations? That is self-evident from the mere definition, if it is grasped, of what lies behind the individual Ego centre, which we ourselves cover over, as it were. If we begin to grasp it we them also perceive our inmost nature and being, we see what man does in human life;—not only what he does in common, but in his own individual life. Is there a possibility of looking behind the Ego, as it were? Yes, certainly there is. This lies in that inner soul-life of which I have already spoken, in the introductory lecture. If a man really undertakes to develop his Soul, by a severe and methodical training, in such a way that the slumbering forces within it begin to germinate, and the soul stretches out beyond itself, he can only do so by appropriating, with a certain inner renunciation, ideas which are not such as those in which the ego-experience is immediately present. The Ego-experience places everything in which it takes part before the kernel of one's being. For the training of the soul man must therefore appropriate ideas in which the Ego-experience is not present. For that, reason the inner soul exercises which a man undertakes must be done in a quite definite way. What he embodies in his soul-life depends on the content of the meditation, and he must embody something that certainly is acceptable to the inner nature of the soul, but which does not, relate to anything external. What is there that is not related to anything external? Only meditation; but meditation is as a rule applied to the outer world, therefore it is not serviceable to him who wishes to rise to the higher worlds. A life of idea must therefore be developed which calls forth, in pictures and symbols which are continually placed before the soul, such an activity in the Ego that it would form ideas it never could have formed before when it wished to acquire the truth of the ordinary sense-world. The soul must therefore incorporate into itself pictures and symbols which do not appear when we survey the external through out Ego-experience.

When we observe this, we have the following experience, about which we can only say something definite by pointing to that condition into which men enters again and again, namely, the condition of sleep. Through falling asleep, all ideas, all pain end sorrow, and so on, which man has experienced during the day, sink into indefinite obscurity, The whole conscious life of man goes down into indefinite obscurity and returns when the man wakes up again in the morning. Compare the life of consciousness in waking-up and in going to sleep. So long as man obtains only conscious impressions from the external life of the senses, he brings back with him in the morning, only what he had in his consciousness in the evening. He wakes up again with the same content in his consciousness; he remembers the same things, thinks the same thoughts, and so on. But when a man undertakes, in the specified manner, an inner training in which the Ego is not present, the position is different. He then notices, certainly, that his first step in progress consists in feeling on awaking, enriched through sleep; he feels that what he had taken up before going to sleep comes back to him with a richer content. So that he can now say: “Now I have looked behind the Spiritual world which the Ego does not cover up and, as a fruit of that, I embody into the life of my consciousness something that I had not gained from the sense-world, for I have brought it with me out of the world of sleep.”

Such are the first steps of progress in one who is leading a Spiritual life of the soul.

Now, the further possibility steps in that he may now, even during the waking-day life, fill himself with a content not permeated by the Ego-experience, although the Ego is there. The Ego-experience must take its place beside this content, just as it does with the content of all physical experiences. If we take this into account we must say that he alone who is able to look behind the Ego can gaze into the Spiritual content of a human being—he who treads such a path will often come near to developing certain feelings. The nature or these feelings will also show the nature of the way. Thus we must learn to be free from desire and especially to overcome fear and anxiety as regards coming events. We must learn to say in a calm and passionless way: “No matter what comes to me, I will accept it.” And we must not only put this to ourselves as a dry abstract conception, but must make it part of our innermost feeling. We need not become fatalists on this account (a fatalist thinks, that everything happens of itself), but we must use this means of intervening in life. If we are able to instil into the Ego this absolute balance as regards feeling and sensation, it drives with such force towards the Spiritual being of man that it separates the Ego from the perceptions which are already in our consciousness. So we remain standing within the Ego-world, yet receive a new world of inner soul-experiences. These make it alone possible for us to see, in its true individual form, the inmost kernel of man's being, which certainly develops from birth onwards as that which springs from a former life, but which could not be recognised before in its true reality. We must first see it as it is, as it really is in the present, and how it works. Now can we remember something towards which we had never turned our eyes? Just as the child has not that in his consciousness which took place before the development of his Ego-perception, so can man not keep in his memory those experiences of his former births which are not based on a knowledge of the inner kernel of man's being, on the feelings and sensations of the soul and spirit kernel, which is in every man.

He who really goes through this, who learns above all to purchase for himself a retrospect into former lives by looking towards the future with equanimity and resignation, will see that the former earth-lives are not merely a logical sequence, but that they prove to be a reality through a newly-born memory, which is really called forth. For that, however, one thing is necessary. The possibility of looking into the past can only be purchased by desirelessness, equanimity and passivity towards the future. To the extent to which we are prepared to experience the future in our feelings and sensations and are able to shut out our Ego with regard to the experience of the future, so far are we in a position to look into the past. The more man develops this equanimity, the more nearly does he approach the point of time when the past earth-lives will become a reality for him. Thus we can give the reason to the objection often made, that for the ordinary human life no remembrance is there. This objection is just as if a child of four were brought to us, with the remark: “This child cannot count”, concluding from this that consequently a man could not count either! To this one could only reply: “Wait till the child is ten years old, he will then be able to count; therefore, man can count.” The recollection of former lives is a question of development! Therefore is it necessary that one should learn to think over what, through the force of logical conclusion, has been taken as the point of the lecture to-day. It will then be found that a living spiritual soul-kernel may be present in man and that we carry it through death into a new life, as we have carried it through birth into this life.

So Spiritual Science points in no simple way, yet in a way that is substantially correct, to what, is eternal in man as regards “life” and “death.” And we may say that the logical conclusion about death and life in regard to the human being informs right away that in this human individuality the possibility is also present of gaining the memory of past lives. Then people need no longer say that unless we can remember our past lives they are of no use! Is only that which we can remember of use to us? We bear in us the fruits of past lives; we develop in ourselves in the present life without our knowledge, what we have brought over from former lives; and when we begin to look back into former earth-lives, the memory of them is certainly there. We can then say to ourselves what a good thing it was that in former times we were unable to remember back. This memory of the past can only be won in the way I have characterised as regards feelings and sensations towards the future life, but that is not all; it can only be made endurable by an attitude of soul such as has been described. Should it be aroused by artificial means and should man at the same time lead a life of desires and appetites permeated by egotism, then his soul and spirit-life must lose its balance and he must become unhinged. For certain things belong together, and others repel each other.

What is eternal in man, what comes into life through birth, that goes over from life into the Spiritual worlds through death and reappears in new embodiments; and bound up with that is the fact, that we can only evolve higher in new embodiments if we make use of the fruits of the former life. To-day I wished to point out the relations to the kernel of man's being and these two ideas. When we have this in view we shell no longer give as our answer to the question as to the nature of life and death: “The nature of death is to be learnt from the corpse”. Rather shall we say: We sought in the innermost being of man that which must bring forth new life; but in order that new life may come into being, the old must gradually die off and finally be quite extinguished, just as the old plant when it is one year old dies off, so that the new plant may take life from it. He who observes the world of death in this manner will not consider that which remains behind as a corpse, but will look in every being for those characteristics of life which are carried over into a new life. Although Shakespeare may make the gloomy Danish Prince utter that which to many appears evident from the absolute facts of the science of to-day:

Imperious Caesar, dead, and turned to clay,
Might block a hole to keep the wind away;
O, that the earth, which kept the world in awe,
Should patch a wall to expel the winter's flaw!

If such a remark is applied to the process of dying, we will yet turn, while observing man from the point of view of Spiritual Science, to the Spiritual kernel of man's being which goes through birth and death and through ever new life. We then gain the assurance, if we do not follow the ways of Oxygen, Carbon, and Nitrogen, but seek the ways of life by considering what the real kernel of Man's being experiences, that we may place opposite the words of Shakespeare this other point of view.

The humblest man on Earth,
Is a son of Eternity,
And overcomes in ever new life
The ancient death.

We have been able, in the course of these lectures, to form the impression that the different systems of organs and structural parts of the human being participate in the greatest variety of ways in the combination of processes within the organism. We have referred to various facts in this connection, and have found ourselves already compelled to ascribe as a preliminary the activities at work in the different systems of organs to higher, super-sensible members of the human organism. We had to assert, for instance, that in man the circulation of the blood bears an intimate relation to what we call the human ego, so that we had to speak of the blood as an instrument of the human ego; and, further, we have been able to attribute to the nervous system everything which as conscious life comes to meet this ego. We have at the same time shown how one special portion of the nerve-system, the sympathetic nerve-system, has a function to a certain extent contrary to that of the rest of this system, a function which consists in holding back everything that goes on in the depths of man's organisation, everything that is brought about by the activity of the members of the inner cosmic system in man, so that for the normal consciousness it does not at first force its way up to the horizon of the ego. Yesterday, moreover, we attempted to arrive at an approximate understanding of the fact that what has constructed itself into the firm bony scaffolding, withdraws itself most of all from this conscious life of man; yet at the same time we had to emphasise the fact that, even in this solid scaffolding, a quality of Being must be active such as enables man to evolve an organ for the life of his ego, namely, the circulation of the blood.

We may, therefore, draw the conclusion that the significance of the depositing of the bony system in man, as related to his whole organisation, consists in the fact that he can maintain a human form at all; and that everything expressed in the processes which take place in this solid bony system is kept in the subconscious. We have always to do with something of this kind in the human organisation, and we must be especially clear that something within it is shielded from the influences that play a part in our environment in the great world. We have stated, for example, that the seven members of the inner cosmic system, especially that most spiritual one among them, the spleen, restrain the working of the external laws natural to what we take in as nourishment; that they convey the nutritive substances into the organism in such a manner that they are finally filtered into a form which enables them to exert their powers in conformity with laws and a vital activity of their own. This shielding of the inner processes, this transforming and implanting of outside matter, is most visible and obvious in the warmth of the blood. This blood-warmth, which operates within strict limits of temperature, is regulated by conformity to its own inner laws; and, in this conformity it is, in normal life, independent of what takes place in the warmth-processes of the macrocosm, of the great world about us. Here in the stability of the temperature of the blood we have a perfectly obvious fundamental phenomenon. We must point out, therefore, that one of the most essential elements in the inner organisation of man is that something possessed of Being is cut off within set limits from the macrocosm and develops a vital activity of its own.

Now in order to advance still further in our understanding of the human organism, it will be well for us to-day to proceed for a short while from another direction, so as to direct our attention briefly to the conscious life. We know already from the preceding lectures that the conscious life of man employs the instruments of the blood and the nervous system. We have not, however, been able to go into the finer processes; for this investigation is something, we must frankly confess, still liable to startle the outside world which so depends upon present-day customary science. On the other hand, anyone who has a basis of genuine and true occultism will tell you that the tendency of modern science is leading toward a confirmation, in the course of the next few decades, of those things which we are able to bring forward at the present time, though, to be sure, only through occult observations. If I could hold lectures for half a year, instead of this short series, it would be possible out of the findings of modern science alone to bring forward all that is necessary for external proof of what must be only briefly intimated to-day.¹ As it is, however, I must leave very much to the good will of my audience. It is possible, indeed, in the case of everything stated here, to trace our way to external science which is already in a position, provided it begins with facts and not theoretical prejudices, to discover confirmation, on the basis of its present-day findings, for what may be learned in the sphere of occultism.

Now if we are to start out from our conscious life—and I beg you to understand all these discussions as having such a basis and to consider the relation of the more or less conscious soul-life to our organism—we must keep in mind, as indeed is done in ordinary physiology, all that we call our thought-activity in its most comprehensive sense. We do not need in this connection to go into all the niceties of logical and psychological distinctions, but must simply realise that we have here to do with the thought-life of man, and furthermore, within the realm of our soul's life, with the life of feeling and willing.

You will never find any contradiction among those who have a foundation of true occultism, when it is asserted that all processes in our soul-life which take place on the physical plane, and which fall into any one of the categories of our thinking, feeling, or willing life, are accompanied, in a normal state of consciousness, by actual material processes in the organism, whether endued with life or not. We may find, therefore, that for literally everything which takes place in our soul there are corresponding material processes within our organism. And it is precisely this fact that is of the very greatest interest. For it will be for the first time possible in the next few decades, as a result of certain tendencies in contemporary science, for the present still only tendencies, actually to discover these correspondences between soul-processes and physiological processes, and thus to confirm what we have attained through occultism.

For every thought-process there is a corresponding process within our organism; and the same is true in the case of every emotional process, and every process which may be denoted as an “impulse of will.” We might put it in this way: whenever something takes place in our soul-life it produces a wave which repeats itself as far down as the physical organism. Let us take first the process of thinking, what occurs in thought. And here I wish to call attention to the fact that it is best to fix our minds upon a thought process that is either purely mathematical, or one which is equally objective and which leaves our feeling and willing in a certain sense uninfluenced; that is, we shall first consider thought-processes in pure and unalloyed form. What happens in our organism when such thought-processes go on within our soul-life? Every time we fix upon a thought, there takes place in our organism a process which we may compare with another one of a different kind; by this I do not mean that what I am here stating is an analogy, for it is not an analogy, but an actual fact; and, when I say “we may compare” I mean that this comparison is to lead us to the facts of the matter. We may compare it with what takes place when we dissolve any kind of salt in a glass of water heated to a certain temperature, and by allowing this water to cool cause the salt to crystallise, thus bringing about the very opposite of the process of solution. When the salt is entirely dissolved the water is transparent; but when the water has cooled again, and the opposite process takes place in it, the salt separates itself from the water and crystallises again. There comes about a re-formation of the salt, a depositing of salt in the water. And when we observe water which at first was warm and then is brought to a state in which the salt re-crystallises in it, we see that there within the liquid a solid substance takes form. Something solid settles again, a salt-deposit. (As I said before, I have taken it for granted that these statements as to results of occult research will at first startle anyone who accepts quite pedantically, and in a purely conventional way, the facts recorded by external science.)

Now exactly the same process takes place within our organism when we think. This corresponding process of thinking is a salt-depositing process, so to speak, which is caused by a certain activity in our blood and which irritates and reacts upon our nerve-system, a process, that is, which goes on on the “frontiers” between our blood- and nerve-systems. And just as we can look at the water in the glass and observe the formation of the salt as it separates and crystallises, so we may see, when we observe a human being exercising thought, that just such a process, supersensibly perceptible in all its exactness to the clairvoyant eye, actually does take place. Thus we have here brought before our minds the physical correlative of the process of thought.

At this point we may ask what is the nature of the corresponding correlative of feeling? Here we do not have to do with a depositing of solidifying salt, which is the opposite of the process of solution; but we find that within our organism what we may call refined processes take place which are somewhat like that of a fluid becoming semi-solid. Let us imagine, for instance, a fluid which is just solid enough to take on form—about as much form as there is in very thick albumen: a coagulation, that is, or the thickening of a fluid. Whereas, in the case of thought-processes, we have to do with the direct production of a salt-substance which is deposited out of a fluid, in everything pertaining to feeling we have to do with a transition from an inwardly more fluid state to a semi-fluid one. The substance is here transformed into a somewhat more dense condition which, with clairvoyant sight, may be identified as the formation of small flakes, just as if, in a glass containing a fluid, you were to bring about through certain processes the process of a flake-formation, or an inner changing of a fluid substance into tiny semi-liquid drops.

When we go on to what we may call the cherishing of a will-impulse in the soul, we find that the physical correlative of this again is different. It is, moreover, even easier to grasp; in fact, we come here to that aspect in which the physical is considerably more manifest. The physical correlative of what conforms to will-impulse is a sort of warming-process, a process, indeed, which in some way or other produces certain degrees of heightened temperature within the organism, a becoming hot, in a certain sense. Now we may also conclude from this, since this becoming warm is connected with the whole pulsation of our blood, that it is precisely and altogether with this that the impulses of will are connected. It is not very difficult, if one has even only a moderate capacity for true observation, to be able actually to see that such processes, both in the human and also in the animal organisation, can have their physical correlatives.

Thus we may to a certain extent characterise in this way the physical correlatives which accompany the inner soul-processes. What I have just been characterising is obviously not something of a crude physical nature, but rather extraordinarily fine and minute processes, fine to such a degree, indeed, as cannot usually be imagined. With the exception, perhaps, of the processes of warmth, they are of such a nature that, in comparison with all that we know of similar processes in the outside physical world, they manifest an extreme delicacy. They are processes which the organism carries out by means of all its forces, when the ego is active, with the help of the instrument of the blood: from the process of salt-depositing to the coagulation of fluid and the producing of warmth. They are in part of such a nature that we might say the entire organism is affected by them; or, in the case of the thinking process for example that one part of our organisation, the brain or the spinal cord, is chiefly affected by them. Moreover these processes, which are the results of the influence of soul- processes, are distributed in the most varied way possible in the human organism. When we gradually learn to know that these are facts we come to the point where we are compelled to admit that what we call thoughts or feelings are actual forces, which have a real influence within the physical organisation and which express themselves in real effects; so that, as a result of purely occult observation, we are obliged to speak of a real action of the soul upon the human organism. These real effects in the finer processes will, during the next few decades, reveal themselves gradually and ultimately become entirely accessible to the more refined methods of science, even to external investigation. There will then be an end to that opposition which, arising not out of the facts of science but obviously out of certain preconceived theories with reference to these facts, combats such affirmations as may be based upon occult knowledge.

Now we have also pointed out that what we look upon as a conscious activity of the ego is after all only one part of man's being; and that, below the threshold of what enters in this manner within the horizon of our consciousness there are processes which occur in the subconsciousness, and which are held back from our consciousness, by means of the sympathetic nervous system. We have been able to indicate from various points of view that these processes which take place below the level of consciousness have also a certain kind of connection with our ego. We have said, with regard to the most unconscious part of us, our bony system, that it is organised throughout in such a way as to be able to give to the instrument of the conscious ego the basis for an ego. Thus, out of the unconscious, an ego-organisation arises to meet the conscious ego-organisation. Man is thus divided, as it were, into two parts: from one direction the conscious ego-organisation works into the organism, and from the other there flows into man the unconscious ego-organisation. We have seen that the blood-system and the bony system really form a certain antithesis; they act like opposite poles. The blood in its inner activity responds to and follows, as an instrument, the activity of the ego; on the contrary, that part which is organised as the other pole of the ego so that the ego is able to express itself in the blood, namely the bony system, withdraws itself from the quickened inner life of the ego to such an extent that the ego has no consciousness of anything that goes on within this bony system, and the processes here take their course below the surface of what goes on in the actually conscious ego-life. These are processes, therefore, which correspond to our ego-activity yet at the same time are as truly dead as our blood-processes are living; and they are, as a matter of fact, only one portion of those processes which remain unconscious to the ego, and which only gradually rise more and more up into the conscious.

If we study this bony system thoughtfully with regard to its functioning as a whole in the human organism, we cannot but be struck by the fact that it really withdraws itself, as it were, from all conscious life, and that it does this to a greater degree than any of the other systems of organs. If at the same time we go on from this bony system to the other organic systems, for example, to that inner cosmic system of the liver and spleen, the heart and lungs, etc., we are compelled to affirm that the processes within these systems are also to a very high degree withdrawn from our conscious life, although not so completely as those in our bony system. We certainly need to give far less conscious thought and attention to our bony system than to these other organs just mentioned. Some of these latter make known very clearly in their functions, in the case of some people at any rate, that they do reach up into the plane of consciousness. Just as beings which dwell in the waters of the ocean push the waves up to the surface, so does much of what goes on in the heart or the other organs belonging to these systems push its way up into our conscious life. We know how hypochondriacs, to their own injury, naturally, are partly aware of these things even though in an entirely different way, to be sure, from that in which they actually take place below. I do not here refer at all to the fact that a certain degree of illness may be developed in these organs, for then it is, of course, something quite different which causes the person to become conscious of them. I mean that one need not come anywhere near that borderline which a healthy man may designate as “bordering on being ill.” This border-line, unfortunately, gets very much displaced nowadays, to the great injury of humanity. We know, at the same time, that we are protected from becoming conscious of what goes on below by means of the sympathetic nervous system opposing these inner processes.

If we recognise in the bony system something that so builds man up, as regards his form and structure, that the blood-system can be a fitting instrument within it for the ego, we must have a certain understanding, after what has just been stated, of the fact that the other organs, for example, those organs belonging to the inner cosmic system, are in their turn in a certain sense in the process of growing to meet the conscious life of man which is destined to unfold itself as the flowering of man's organisation. We must see clearly that all of these organs, although they are not permeated with fully conscious life, do nevertheless contain that something which is growing toward our soul-life, just as we have seen that our bony system is growing toward the ego-life.

Now we must ask ourselves at this point: to what extent then, does this inner system, which we may designate as an inner cosmic system, grow toward man's conscious soul-life? If, on the one hand, it is clear to us that in the bony system we have our surest support for what brings order into the blood-system, enabling this blood-system to evolve into an instrument of our ego, and its separate parts to occupy the right places, we must admit, on the other hand, that the function of the bony system as the fundamental basis of our organisation is such that it also supports, at the same time, those organs constituting an inner cosmic system, and brings them into the right position. For the same thing in the bony system which is advantageous to the blood-system is also advantageous to these organs. And, if we make even a purely external study of these organs, we shall be especially struck by the fact that we can discover nothing in them, either in their disposition or even in their form, that is so intimately related to the outer limits of man's form as is the bony system.

We have something then, in man, which we may describe by saying that the bony system is the foundation, and whatever is disposed around it can be thus disposed only because it gives man his basic form. If we recognise in man's skin his external boundary, we must affirm that to a great extent this external skin-boundary is already forecast by the whole structure of the bony system, a fact which led to Goethe saying in such impressive words, not merely aesthetically impressive but wonderfully fine also as a scientific expression: “There is nothing in the skin which is not also in the bones.” That is to say, in the external skin-formation, by means of which man's being is expressed in form, is demonstrated what is already there as a model in the bony system. This we cannot say with regard to our inner cosmic system. Yet, on the other hand, the fact that the functioning of this inner cosmic system thrusts itself up into lower levels of consciousness shows us that it has something to do with our astral body; for the astral body is the bearer of consciousness. And the reason why the astral body as the bearer of consciousness does not consciously experience what goes on in this inner cosmic system is that the sympathetic nerve-system holds it back. This we have already mentioned.

We must affirm, therefore, that this inner cosmic system does not appear to be an expression of the subconscious self, that self which is to be found as a model deep down in the foundation of man's being but, rather, that it is so incorporated in us through the universal cosmic process, that its relation to our astral body is similar to that other relation which enables the human form as expressed in the bony system to offer a basis for the most comprehensive form of the ego. We may say, therefore, that in the bony system, but deep down in the unconscious, we have an already highly developed pattern of the human ego; and that in what we call our inner cosmic system we have the pattern of our so-called astral body. It is important to keep this disposition clearly in mind: the bony system serves as a basic model for all that we call our ego—naturally, we mean this in the sense in which we are here discussing it—and the inner cosmic system for what we call our astral body.

Of course this inner cosmic system, in its entire organisation, since it still lies almost wholly below the level of consciousness, does not in any way derive from the conscious soul-life but is implanted in us, through our external organisation, out of the cosmos. This means that something we may call a cosmic astral element merges with us in such a way that it expresses itself in our inner cosmic system. In our bony system, there is merged into our whole organism, here again out of our whole environment, that which the cosmic process is able to bestow upon us. Since this is connected with the entire form of our physical organisation, we must say that this bony system is really, as a result, the basis of our physical body so far as this appears before us within the boundary of its physical form. A macrocosmic element or, to put it plainly, a cosmic system, which has given us the physical form we have as human beings, has been deposited in our bony system; a macrocosmic astral world-system is deposited in our inner cosmic system. The ego, in so far as it appears as a conscious ego, has the blood-system for its instrument; but, in so far as it is forecast as form, as structure, there lies at its foundation a cosmic force-system which presses into the ego-organisation, into the firm ego-formation, and which sets its deepest imprint in our bony system.

Let us grasp the matter clearly from still another point of view. We know that everything which manifests itself in the ego as a thought-element comes to expression through a kind of salt-deposit, if I may use such an expression as this; for you can well understand that ordinary expressions are scarcely to be found for things which are not in the least understood by the ordinary human consciousness, yet are known by clairvoyant consciousness to be a process of salt-deposit of the finest possible kind. In our bony system, in which our ego was modelled beforehand out of the cosmos, and where it has its firmest support so that the whole organism possesses this support, there also we may accordingly expect to find that a “salt-deposit” must have been forecast for us as thinking beings, and here again through the physical process of salt-depositing. In other words we may expect to find salt-deposits in the bony system. And, in actual fact, we do find that the bones consist of phosphate of lime and calcium carbonate, that is, of salt-deposits.

Thus we have, here again, two opposite poles. Man is a thinking being, and it is the thought-process that makes him inwardly a stable being (for, in a certain sense, our thought-system is our inner bony system; we have definite, sharply-outlined thoughts; and though our feelings are more or less indefinite, wavering, and different in each one of us, the thought-systems are inserted in stable form in the feeling system). Now whereas these stable insertions of thought in the conscious life manifest themselves through a sort of animated, mobile process of salt-depositing, that which prepares the way for these in the bony system, giving them the right support, expresses itself in the fact that the macrocosm out of its own formative processes so builds up our bony system that a part of its nature consists of deposited salts. These deposited salts of the bony system are the quiescent element in us: they are the opposite pole to those inner vital activities which are at play in the process of salt-depositing corresponding to the principle of thought. Thus we are made capable of thought through influences acting from two sides upon our organisation: from one side unconsciously through the fact that our bony system is built up within us; from the other side consciously in that we ourselves bring about, after the model of our bone-building process, conscious processes which manifest themselves as of like nature in our organism, and of which we may say that they are inwardly active processes. For the salt that is here formed must again at once be dissolved by sleep, must be got rid of, for otherwise it would induce destructive processes, causing dissolution. Thus we have processes that begin with salt-depositings and then are followed by destructive processes, constituting a sort of reactionary process. In the re-dissolving of the deposits, beneficent sleep acts upon us in the way we need, to the end that we may ever anew develop conscious thought in our fully awake life of day.

If we proceed further, we can understand that all processes which occur within the human organism must take place between these two polar-extremes of salt-formation. It is with the process of salt-formation in the spiritual sense that we have here to do, but this must be conceived as I have to-day explained it. It will not do simply to say: “Thinking is a process of salt-formation”; for people will then imagine what is now popularly conceived by the untrained person as the process of salt-formation; and then it will be easy to say that Spiritual Science maintains absurdities and nonsense. Between these processes, which must be conceived only in the sense we have indicated, there lie all the other processes to which we have called attention. For, if we have salt-formation occurring in a vitally active thought-process, and the opposite pole of this in the salt-formation of our bony system which has to a certain extent come to rest, we can likewise affirm that we have all through our organs the opposite pole of what we may designate as the liquefying process, as inner coagulation, as a flocculent process, albumen-like insertions or something similar. In this case, again, it is not to be found only under the influence of our own feeling life, which takes its course more in the depths of the soul, but from the bone-building process also. In this connection we must say that all processes which are more inward in character (which belong more to the soul and to the central processes of our organism than does the bone-forming process) are involved in the unconscious liquefying processes and thickening of substances which are formed and deposited as we have described. Now the first thing we come upon here is something in which the bone-building process is actually involved, namely, those liquefying processes to be found in what is mingled with the bone-salts as the so-called bone-glue. In these processes the other pole of our bony system participates and thereby meets that which forms the physical correlative of our feeling process. The process connected with the will impulse expresses itself in a warmth process, an inner warming process, so to speak. Processes of combustion, the formation of combinations which we call inner processes of oxidation, occur throughout our entire organisation; and, in so far as these go on below the threshold of consciousness and have nothing to do with the conscious life, will-impulses and the like, they belong to that other part of our organisation which is shut off by the corresponding organs and is susceptible to influence from the subconscious life.

The human being is thus protected inwardly on one side by a part of his organism in which these processes take their course much as they do outwardly in the macrocosm; and on the other side his protection is such that these processes are connected with his soul-processes, and are of a finer kind as has been explained. And so these physiological processes take place in our organism, salt-forming, liquefying, and warmth producing processes, which are the result of our conscious life; and others which take place outside our conscious life, in such a way that they furnish the basis for what prepares itself beforehand in the human organism in order that the processes adapted to the conscious life may take place. Our organism as a whole is thus a texture woven of those processes which we must describe as belonging in part to our conscious life and in part to the unconscious. It is an extraordinarily significant fact that our organism actually does represent a union formed out of two polaric extremes: that processes of coarser nature take place in such a way that they radiate into the organism, as it were, out of the macrocosm; and that, on the other hand, there are processes of a finer sort which arise out of our conscious life.

Now, since the organism is a single whole and all these parts interpenetrate and influence one another, the situation in this organism, as we have it to-day, is such that all these processes likewise play into one another and that we cannot so separate them one from another as to fix definite boundaries between them. One process plays into another. You need consider only the blood, the most vitally active and finest element. In this element you may perceive a stimulator of the salt-forming process, the process of condensation of a fluid, and the warming process. And likewise in all the systems of organs you may perceive how these processes take their course, and how they are stimulated. Let us therefore say, for example, that when we take nutritive substances from without into our digestive canal these nutritive substances have within themselves what I have called “external vital activity.” They pass through what we may call the first stage of filtering by being taken in and digested by the stomach and what pertains to it; and they are then worked up in more special details by the inner cosmic system, and conveyed to where they can also nourish the finest instrument of the organism, the blood. Thus it is the inner cosmic system which undertakes this first filtering of the nutritive substances, which then have to be conveyed to all the other systems. At the same time, since we have recognised a series of stages in the organic systems of man, we may readily conceive that the most delicate system of all, the blood, must take into itself the most completely filtered vital activities of the nutriment, and that, when anything whatever enters into the blood, it contains by that time only the very least possible amount of that inner vital activity that was in the substances when they were taken in by the stomach. When the substances enter into the stomach they still contain a considerable part of their own nature and essential character, their own vital activity. But when once they are in the blood they must have surrendered all this, in so far as they are nutritive substances that have been conducted into the blood, and must have become something new. The blood is thus something which shields inwardly, in the highest degree, all its processes, something that carries on its processes in the greatest measure independently of the outer world. Such is the blood from he one point of view.

But we have already indicated that this blood is like a tablet which is equally exposed on its two sides, exposed, that is, to impressions coming from both directions. It is turned on the one side to the subconscious processes in the deeper regions of the human organism, where the nutritive substances, after going through filtering processes, come up and force their way to the blood. The influence of everything occurring there is diminished by the sympathetic nervous system, so that it does not reach our consciousness. And the other side of the tablet must be turned by the blood to the experiences of the conscious life of the soul. Not only the unconscious activities of the ego, which work up from the bony system, but also the conscious soul-activities, belonging to the other ego, must penetrate into the blood. They must be able to metamorphose themselves by the time they reach the blood, in order that they then may become the expression of what we have about us in our environment as physical-sensible world; for of course that which is woven into the plant world as ether-body, for example, is not visible to normal consciousness. It is the physical world, first of all, that we have around us; and, for the normal consciousness, we ourselves belong only to the physical world. Thus we expose this other side of our “blood-tablet” to the physical-sensible world which then becomes the content of our consciousness. The entire soul-life, as it is stimulated into thought through the impressions of the physical-sensible world and as it flames into feelings and is stirred into impulses of will, must find its instrument in the blood-system in so far as it is conscious ego-life.

And what does this signify? Nothing other than this: that not only are we able to have in our blood that into which the nutritive substances have been changed, when they have been driven upward from the subconscious and filtered to the point where they may lead a life of their own in the blood, shielded from all macrocosmic laws; but also that there must be inscribed on the other side of the tablet of the blood all that occurs in the physical-sensible realm, in the lifeless matter of the physical-sensible world, which is known to us through sense-impressions and appears to our consciousness, at first, in the form of everything that can make impressions. For whatever goes to make up life can become known to the normal consciousness only through combinations of physical sense-impressions. In reality it becomes known only through the next higher super-sensible member, the ether-body. Thus the blood must be capable of being also related to the physical-sensible world just as this immediately surrounds us.

We may, accordingly, expect to find that something is incorporated into the blood which, we might say, does not manifest itself there as if it were due to the influence of processes working up from the lower depths of our nature, but rather as if it were due to the influence of external macrocosmic laws and vital activities. We must have in our blood, therefore, something that is similar in character and action to direct external processes, which take their course outside of us in the same way in which they gradually come later to take their course within our organism. That is, there must be physical, chemical, inorganic processes which take their course within our blood, which are necessary to enable our ego to take part in the physical world. Thus we shall have to seek in the blood for processes wherein substances can act through their physical-sensible character, in accordance with what they are in the macrocosm. And this we do find, as a matter of fact, in that something is presented to us in the red corpuscles which shows us that it is just beginning to live, and is at the point where it passes over to the state of lifelessness. And from the other side of the tablet something is incorporated into the blood which we may call a process easily comparable to an external process of combustion. In short we have in the blood, disposed on the other side, and recognisable even physically, everything that makes man a physical-sensible being through the fact that in the blood he has an instrument for his ego which is living in this physical-sensible world.

Thus, even concerning the organisation of the blood, physical chemical research itself can show us how significant, how illuminating, occult premisses may be for what is presented to direct inquiry into the physiology of man.

From all the foregoing we may say that we have in the human organism, in the first place, processes which are stimulated by the blood-process in so far as this is related to the outside world, and which constitute physical-sensible processes of the outside world; but that we have also other processes which reach as far as the blood-system from the other direction, and are fitted into this system after they have been filtered to the last degree. Only when we clearly perceive this will the blood appear to us the truly important organ it is. We shall see that it has on the one hand turned its entire being, so to speak, toward life in the very lowest and most basic forms that we know round about us, so that it almost becomes a material substance which tends continually to evoke physical chemical processes in order to be able to serve as an instrument for the ego; and on the other hand that it is the most completely shielded of substances, which carries on inner processes that could not be carried on anywhere else, because everything which is pre-requisite to those processes is dependent upon all the other processes that fit themselves into the processes of the blood. In other words the finest and highest processes which are stimulated out of the depths of our organism unite, within the circuit of our blood, with the other, the physical chemical processes, which obey the laws of the external world. In no other substance does the physical-sensible world come into such direct contact, as does the blood, with something of an entirely different character which, for its very existence, presupposes the activity of super-sensible systems of force. In fact, this blood is something in which the lowliest that man can see in processes around him is blended with the loftiest that can take on organic form within his nature.

It will be entirely clear to us, therefore, that in these blood-processes we have before us something which, if it becomes irregular, unrhythmical, must cause irregularities in the greatest measure in our entire organism. And since the blood is the expression of the whole collection of organic processes we shall have to consider carefully, in connection with irregularities of the blood, where abnormal phenomena are manifest, difficult to distinguish individually, to which particular course of processes we must attribute these irregularities. If, for instance, they are to be found in those processes in the blood-channels which follow the pattern of physical chemical processes in the outer world, we shall then have to be quite clear that these irregularities, which we must learn to recognise and not confuse them, must be dealt with from the side of consciousness, in so far as this consciousness is associated with the physical plane. And here a field is opened, a therapeutic field, which we may think of as one by way of which we shall learn to see whether certain irregularities in the circulation of the blood are connected with such processes as we may call in the true sense of the term physical chemical processes. We shall then be able to intervene by means of such external impressions and appropriate control of external sense-impressions as we can evoke in dealing with a human being, in this case such external impressions as can produce physical chemical processes, that is, through everything which we can convey to the physical organism from without. By this we mean not so much the soul and spiritual impressions we can employ, though these are also included, as all those especially which we can effect through a control of the breathing process, through watching over the breathing process and also over the reciprocal action of the human organism and the external world through the skin.

Then again we can also see in the blood-organism the most delicate organic processes working from the other direction. And we shall have to understand, with reference to this blood-organism, that it represents the third stage in the refinement of our nutritive substances. If the blood-organism, because it evokes those delicate processes of salt forming, liquefaction and warmth under the influence of external impressions, is thereby predetermined from without in its physical chemical course by the soul-processes themselves, we may ask how this process as a blood-process is determined from within. We must distinguish the function belonging to the blood by reason of the fact that it is blood; but we must also understand that it needs to be nourished just like any other organ: we must consider it in the same way as any other organ that needs to be nourished. And on the other hand we must also recognise it as the organ standing at the highest stage of organic activity. With regard to this activity we must consider especially what we call the inner support of human life. The blood, which is the opposite extreme, so to speak, from the bony system, must be most of all protected in order that in our thinking it may create, as the instrument of thought in so far as this thought has ego-consciousness—that it may be able to create the process we have called salification. This protection must proceed from the blood itself; therefore the blood must above everything be capable of calling forth, spiritually as it were, a spiritual bony system, must be able itself to cause the process of salt-forming. This is a task to which the blood must so devote itself that it can be independent of the other organs, and need only receive from the other organs the least possible support for its own work. Least of all do the vital activities of the other organs play into this salifying process of the blood, so that in respect to this process of salification, in relation to thought, the blood is what most of all makes the organism an inner one.

And how can we fail to recognise this, since our thought is the most inward thing we have, that in which we most completely interiorise ourselves to our normal consciousness? Whereas in our feelings we are, to our normal consciousness, at the border-line between the inner and the outer, and in our will-impulses we come into such strong contact with the outer world that under ordinary circumstances the human being no longer recognises himself in his will-impulses! Man recognises himself always in his thoughts, but not in his impulses of will. This may be seen from the fact that there has been so much controversy in the world over the question of the freedom or absence of freedom of the human will, as well as over its other qualities. In our thought-system, which has its physical correlative in a process of salification, we have the innermost aspect of what the blood has to accomplish as an instrument of the ego. And since the process of salification must be completely interiorised and protected against the other organs, this capacity of the blood may be most of all hindered by abnormalities within it. When we note that the blood is so hindered that it no longer manifests its capacity in this direction, we must understand that it needs to be stimulated to that sort of activity which has fallen below a certain border-line in its own particular life.

But the other situation may come about, in which the inner vital activity of an organ, let us say, in this case, the organ of the blood, whose inner vital activity is destined to develop a life of its own, passes beyond a certain limit, exercises unduly this life of its own. Among all occurring human irregularities this is by far the most serious, since it has most of all to do with cases of illness. Only very seldom have we to deal with the opposite condition. It is generally the case that certain parts of the inner organisation are too little protected and therefore too intensely stimulated. When the blood shows itself to be most highly stimulated, when it shows an excessive tendency to develop this activity, it then becomes necessary to counteract this. We can remedy this by introducing the appropriate vital activities from without. In other words, we co-operate in the process of salification, of salt-depositing, by the therapeutic introduction of such substances as contribute to bring it about. This leads us at once to see that a kind of system may be introduced into the way in which we have to deal with the irregularities of our organism.

We may now proceed still farther in this direction. When the organs of our inner astral world, our inner cosmic system, spleen, liver, gall-bladder, etc., are excessive in their inner vital activity, as regards the special character of their functions, how can we deal with them? Here we must call to our minds, above all, that these organs are appointed to a work which goes on all the way up to the circulation of the blood; that they have to prepare beforehand, so to speak, the entire organism, have to direct the nutritive substances as far as the blood by taking them over as they are conveyed into the digestive canal and leading them, with their vital activities transformed, to the blood-system. Hence they are the mediators between these two systems. Just as the blood-system manifests the greatest quickening of inner activity, in so far as it constitutes the thought-system, so it takes on an activity that manifests a connection with our life of feeling, in the way we described when we said that in the process of condensation, of inner liquefaction, the blood-system is supported by what radiates from our inner cosmic system. The blood is left almost entirely to itself in so far as it is the instrument of the element of thought in us; it is stimulated by what radiates upward, by that in which the organs of the inner cosmic system participate, through their own action—so that we have here to call attention to an activity which goes even beyond the individual life of the blood and directs us to the individual life of these organs belonging to the inner cosmic system.

Now, when the functions of these organs, liver, gallbladder, kidneys, lungs, and the rest, develop too intense a vital activity, an overflow of life, we are then concerned with the question how we may in similar fashion deal therapeutically with these processes. We have to paralyse the inner vital activities by introducing something which is adapted to maintain the activity, the vitality, of external cosmic life and thus to paralyse the exaggerated inner vitality. Just as we combat the excessive inner vital activities of the blood, paralyse them, so to speak, by introducing salt-containing substances, so we may also reduce the excessive activity of these organs by introducing substances which develop their own inner vital activities and work in opposition to those of the organs concerned.

Thus the question now arises for us, how we can work on these organs and also on the lowest organs, which have a still lower function: on those digestive organs, namely, which have to do with the preliminary preparation of the nutritive substances for the inner cosmic system. In other words, how shall we deal with the individual organic systems when we consider their gradual upbuilding, stage by stage? In tomorrow's lecture we shall answer the question, “How does the picture of a diseased organ appear to us in the light of occult physiology?” And we shall also show how other organs are incorporated, for example, the system of muscles. And we shall bring our reflections to an end by showing that what confronts us in the already evolved organism is quite plainly connected with the becoming organism, with the human germinal life, indeed, it is precisely here that this is so very distinct, if we are able to presuppose occult principles. It will then become clear to us, quite of itself, how the remaining members participate in the work of the human physical organisation.

• 1. See Grundlegendes fur eine Erweiterung der Heilkunst nach geisteswissenschaftlichen Erkenntnissen, 1925 Philosophisch-Anthroposophischer Verlag, Dornach.

I would like today to try as it were to round off our introductory studies, so that we may be able, from tomorrow onwards, to pass on to the practical consideration of particular cases; for it is indeed so, that a faithful study of the nature of so-called illnesses of the soul will of itself afford clues for the discovery of their right treatment.

The treatment of adult patients by our methods still presents difficulties. As I explained yesterday, the treatment would require certain conditions for the patients which, so long as things are in the world as they are today, cannot be realised within the work of our Society. For children, on the other hand, a very great deal can be achieved—by education.

It will already be clear to you, dear friends, that in illnesses of the soul we have to do with karmic connections which come to manifestation in the illness. This is, of course, true of other illnesses too, but it is true in a much deeper sense, and more specifically, of illnesses of the soul. We are therefore perfectly justified in asking the question—we do not formulate it in so many words, but it is bound to arise in the unconscious, and we must have a feeling for what lies behind it—the question, namely: how far can we expect to bring about an improvement? Any degree of improvement that we are able to bring about is so much gain for the patient. We must never take refuge in the thought that, owing to the patient's karma, things are bound to take their course in such and such a way. We can say this about the external events; that a person encounters on the path of destiny; but it is never possible to speak so in regard to the free flow within him of his thoughts and feelings and deeds. For here karma can take different roads; karma can even be turned aside, so that the fulfilment comes in some quite other way. Not that it ever fails to come, but karma can be fulfilled in many ways. I have frequently said, when people have raised the question of pre-natal education—meaning education in the embryonic time—that so long as the child does not yet breathe, it is the education and whole manner of life of the mother that is of importance. For the rest, we should not intervene in the work of God. In the embryonic period, it is entirely a matter of how things are with the mother.

We can now usefully carry further the study we began yesterday when we were considering the epileptic disorder—the study, that is, in regard to physical body, ether body, astral body and ego organisation. What conclusion did we come to as regards all those forms of illness in children, that are of an epileptic nature? We found that in these illnesses we have to do with a congestion of astral body and ego organisation in some organ. The surface of the organ does not allow the astral body and ego organisation to make their way out, and they become congested. They are, as it were, jammed in the organ. An astral and ego atmosphere of high pressure arises there. This causes fits. For what is really taking place, when a fit occurs?

Suppose you have an organ with its ether body within it. For each single organ there is a definite relationship that should obtain between physical body and ether body on the one hand and astral body and ego on the other hand. Now I assume of course that all of you are familiar with the fact that in inorganic external Nature, substances combine with one another in certain definite relationships. The descriptions of this that you find in the chemistry books are not correct; nevertheless there are these well-defined relationships. I purposely do not say relationships of weight, nor do I say atomic relationships for there we would come into the realm of theory; nevertheless it is a fact that hydrogen and oxygen, for example, combine in a certain definite relationship. If we have sulphuric acid (H₂S0₄), we have in it hydrogen, sulphur and oxygen in a particular relation to one another. If this relation were to change, then the combination might under certain circumstances give rise to an altogether different substance. We can, for example, if we have a certain relation of hydrogen, sulphur and oxygen that is different from the relation in sulphuric acid, obtain sulphurous acid (H₂S0₃)—obtain, that is to say, a different substance, although composed of the same three original substances.

In a similar way, physical body and ether body stand in a certain definite relation to astral body and ego in the so-called normal human being. (I say “so-called”, because the expression “normal human being” is a purely conventional one, founded on the belief that there is a fixed boundary dividing human beings into normal and abnormal.) This relationship is, within limits, a variable one. But if it exceeds a certain limit of variability—and this again can be individual for the particular human being—we have abnormality, a state of illness; in some organ astral body and ego organisation will be present, but in such a way that they cannot fill it in a right relationship. This will mean, that they are unable to come forth from it, they cannot get out. You will remember, we recognised yesterday the necessity for astral body and ego organisation to come forth again out of an organ, out of the physical body. When the astral body and ego are jammed and squeezed in this way in some organ, then there is too much astral body, too much ego in that organ; there is not the proper amount, there is a surplus—with the result that the organ cannot help feeling the astrality. If the organ has in it the right and proper amount, it does not perceive or feel the astrality, it does not sense the presence of astrality within it. But if there is in an organ an activity of astral body and ego organisation that does not belong there, then the organ is bound to feel it. If something is there in the organ that does not pass over into consciousness, if there is congestion, so that a great amount of astrality and ego organisation is present which does not go over into consciousness, then a fit takes place. The very description I have given you contains an indication of the accompanying phenomenon—namely, disturbance of consciousness. Disturbance of consciousness is bound to occur whenever this congestion happens in an organ that is in any way connected with consciousness.

When such congestion of astral body and ego organisation takes place in an organ that has not direct positive connection with consciousness—for there are organs that are not directly but inversely connected with consciousness, organs that in fact hinder or arrest consciousness—then we have, not loss of consciousness, but pain. Pain is heightened—not lessened—consciousness. A fit as such is not painful, as you know; that is simply a fact. Pain occurs when the congestion takes place, not in an organ that promotes consciousness, but in an organ that retards or arrests consciousness. Here the congestion will lead to enhanced consciousness—to pain. That is the real nature of pain.

We have now arrived at some understanding of all those forms of disorder which, occurring in childhood, lead to epileptic and related illnesses; we shall afterwards have to speak more specifically of these illnesses, but that we can do better when we have individual cases before us.

But now you will easily see that we may also have a quite different state of affairs. Instead of an organ whose surface holds back within the organ the ego organisation and the astral body, we could have an organ whose surface lets too much through, an organ that does not, as it were, keep back sufficient for its own use. Here the astrality, with which is associated also the ego organisation, is not dammed up, but tends, on the contrary, to overflow the organ. The surface becomes, as it were, porous for the astrality and the ego organisation; they “leak” out of the organ. With imaginative consciousness we do actually see rays streaming forth from the organ. In an organ that “leaks” in this way you will always find also the physical correlate of secretion; even where the secretion is not strikingly present, you will find that it can occur and can be detected. We shall have more to say about this later. When a human being is affected with this condition in childhood, the condition can be healed only if we are able to hold fast the astral body and ego organisation—bring them back, as it were, into the organ.

To what forms of illness, to what outwardly perceptible complexes of symptoms does such an inner condition lead? Here we come to a chapter in our study, where the phenomena that show themselves differ according as we are dealing with children or adults. For we come to illnesses that are bound to assume quite special forms for the period in human development between birth and puberty. We come, in effect, to the various kinds of hysteria. Now it is just in the realm where we are concerned with the forms of hysterical disorder, that the deplorable lack of clarity in modern science proclaims itself. Words are coined to name the various forms without any regard for reality. This shows itself at once in the first picture people begin to make of the matter; for in conformity with the modern way of looking at such things they are, of course, bound to bring this hysterical condition into connection somehow or other with the sexual life, and more so in the case of the woman than of the man; and then the forms of illness are named accordingly. The words by which the various forms are designated are of no importance. What is important for us is to make sure whether all the cases that are today reckoned under these names really deserve to be called hysteria, in the way the word is understood, or whether we do not rather need to have recourse to a much wider classification.

Now, as a matter of fact, the child who has not yet attained puberty cannot possibly have the form of disorder from which he is frequently said to suffer. He cannot have hysteria—if it is assumed that hysteria is associated with sex. The child can, however, certainly have in his earliest childhood what I have described as a protrusion of astral body and ego organisation beyond an organ. That he can have, but only that. We must turn a deaf ear to the various descriptions that have been given for the better comprehension of hysterical disorder. All these descriptions are made with reference to one ruling idea; and when an idea is set up in this way and all descriptions are made with reference to it, then these descriptions cannot but be false. Countless descriptions in psychiatry today are false just on this account. You cannot do things that way.

Let us see what it is we really have before us in a young child who is said to be suffering from hysteria. He has difficulty in making contact with the external world. I explained yesterday what this means. He has difficulty in taking hold rightly of the equilibrium that belongs to the fluid element, of the equilibrium that is associated with air, of the differentiations in warmth, in light, in chemical action, and in the universal cosmic life. But instead of grasping all these too weakly, as is the case with the epileptic, the child takes hold too strongly, he puts his astral body and Ego into his whole environment—into weight, into warmth; he seizes hold of all the elements more intensely than is really possible for a so-called normal person. And what is the result?

You have only to remind yourself how it is with you when you have grazed your skin at some spot. Suppose you then grasp hold of some object with the sore surface, where the skin has been rubbed away. You know how it hurts! The reason for your being so sensitive is that at that spot (where the surface is raw) you come up against the external world too vigorously with your inner astral body. Only in moderation are we able to contact the external world with our astral body (and ego organisation). The child who from the first brings his astral body right out—such a child will touch and take hold of things delicately, just as though he had been wounded. Nor shall we be surprised to find in him this hyper-sensitiveness, this hyper-sensitive response to the world around him. A human being in this condition is bound to feel his environment much more keenly, much more intensely; and he will moreover have within him a much more powerful reflection of his environment.

And now ideas will begin also to arise in the child which are painful in themselves. It comes about in the following way. The moment he begins to develop will in any direction, the child has to reach out into something in regard to which he is hyper-sensitive. And then as soon as the will begins to develop, a strange condition arises in the conscious part of him. He becomes super-conscious of the unfolding of the will; in other words, the unfolding of the will causes him pain. Pain is present in nascent state as soon as the will begins to appear, and the child tries to hold back the pain. This happens with great intensity. He makes restless, struggling movements, because he is trying to hold back the pain. Here, you see, I have given you descriptions of inner conditions which find their outlet in life in a clearly recognisable manner. A child wants to do something but feels a pain and cannot do it; instead of the soul-life flowing out into action, he has a terribly powerful inward experience before which he shudders—he shudders at himself. But now it may equally well be a question, not of an outward action, but of a concealed or disguised action in the sphere of thought—for the will lives also in the sphere of thought. When it is a question of an action in the life of thought, when it is ideas that should unfold, it may be that in certain forms of illness these ideas, at the moment they should develop, evoke fear, evoke anxiety and fear and are unable to arise in the mind. Every such idea which, at the moment when it should come to consciousness, evokes fear—every such idea simultaneously causes the life of feeling to develop below it; feelings surge up, and depression invariably sets in. Feelings which are not comprehended, not taken hold of by ideas, give rise to depression; only those feelings are not of a depressing nature, which, as soon as they arise, are immediately apprehended by the life of thought and ideation.

The condition that has been described as arising out of the nature of the case can be seen in the patient; it is there before us as a complex of symptoms. If we have learned to know an abnormality for what it really is, then we shall find that this true and essential nature of the abnormality shows itself to us quite plainly in the patient. And that is how it should be, when we take with us into the practical spheres of life perceptions that have been arrived at in Spiritual Science. When speaking to those who will have to intervene in illnesses of this kind with practical help, descriptions must leave the realm of the abstract entirely and enter right into the realm of living reality, so that the person who listens to the description can see it taking place in the patient before him. And in such a case as we are considering, you do actually see what is happening; in some organ, or nexus of organs, you perceive an outflowing of the astrality or ego organisation.

A phenomenon in a child, which brings the complex of symptoms to expression with somewhat rude plainness, is nocturnal enuresis. It happens quite naturally; but only in the light of what has been explained will you see the phenomenon of bed-wetting in a child in its right perspective. For it has its origin in the condition we have been describing. Whenever you have a case of bed-wetting, you can assume that the astral body is running out, is overflowing. As a matter of fact, secretions and excretions of every kind are always connected with the activity of the astral body and ego organisation. These must therefore be in order, if we want the secretions and excretions to be in order.

Now it is through the physical body that the ego organisation and astral body are connected with the four elements (as they are called), whilst in the etheric body, the ego organisation and astral body are connected more with the higher elements, with a part of the warmth, with the light, with the chemical ether and with the universal life-ether. If now we may borrow from the physical realm a word which can be most expressive when we extend its application to the spiritual (as was continually done in earlier times, when men had instinctive clairvoyance and made no such sharp distinction as we do between physical and spiritual), let us take the word “soreness” and speak of a child having soreness of soul. The child is sore in his soul, and this soreness of soul becomes a dominant idea in him, overriding everything else. If it cannot be made better by means of curative education, then, when the child attains puberty, either the feminine or the masculine form of this soreness will appear. The feminine form will have the character of hysteria, as it was called when there was still a true perception of it. The masculine form will have a different character. We shall be able to speak about that also; we shall find that it assumes quite other forms.

Whenever therefore you have a case where the conditions are the opposite of what are found in epileptic or epileptoid trouble, you will always have to give your attention to the excretions. And you will find you need to observe particularly how the child sweats. Whenever you want to bring something home to the child, to call up ideas in him, then watch carefully to see whether the inner soreness of soul, that is experienced at the origination of an idea, does not express itself in conditions of sweating. There is a certain difficulty here. In the ordinary way, one might imagine that when something like sweating had been stimulated by an inner condition of soul, the sweating would be noticeable immediately afterwards. It may be so in some circumstances but it is not necessarily so. For, the peculiar thing is that the inner anxiety or shrinking, the feeling of tenderness and soreness, does not work as does an outer feeling of soreness; but what arises as the result of it is first of all “digested” in the human being, and will sometimes take then the strangest paths in the interior of the human being, making its appearance not at all quickly but, curiously enough, only after some time, in the course of the next three to three and a half days.

Now, everything that is caused by expansion of astral body and ego organisation, is connected with what meets us in the normal expansion of astral body and ego organisation at death. When it is a question of congestion, the opposite condition from dying sets in. In epileptic phenomena there is the attempt to damn up life within the organism, to imitate, under abnormal circumstances, the process of creeping into the physical organism when the descent to earth takes place. But in the condition of which we are speaking now, we have to do with an imitation of what happens at death. After death the astral body and ego expand at the same time as life flows away; and it is with an imitation of this condition that we are here concerned. When once we are able to feel this, we come to acquire, little by little, something that is important in the observation of such cases. We acquire, namely, an organ of smell for what is present in the child; we smell this outflow. For it can really be smelled, and it belongs to the esoteric side of our work to acquire this perception and to experience how the aura of these children smells differently from the aura of normal children. There is actually something faintly corpse-like in the auric sweatings of these children. Such a fact can help to bring it home to you that we do indeed have here a kind of imitation of death; the accompanying phenomena of “dying” appear, in the sweatings that occur in consequence of this or that symptom. Such phenomena can make their appearance in the course of the next three days, approximating to the period during which the backward review after death takes place, when the astral body and ego organisation are expanding.

Working with this knowledge, you will have to accustom yourselves to imprint in your memory something you have noticed in the connections of mind or will of such a child, and then go on observing him for the next three or four days. This will enable you to discover whether you have before you the form of abnormal soul-life of which I have been speaking. And now we are at last rightly equipped for tackling the question: How am I to treat such a child?

The soul of the child lies open to my view in his every action. His soul flows into everything I see him doing around me. In such a case, where the soul of the child comes streaming towards you, you will realise that the education must more than ever depend upon what the teacher, on his part, is able to bring to the child in his own attitude of soul—in his whole mood, when he is dealing with something in his own surroundings, when he is himself doing something. Suppose you are a very nervy teacher, a person who is continually doing things in such a way as to give a shock to other people. This quality of character or temperament is much more widespread than one imagines; it is exceedingly frequent among teachers. If I may use a frivolous expression—are not most teachers today inclined to be “jumpy”? This state of nerves, where people are so easily put out or upset, simply cannot be avoided, so long as the training of teachers continues to be as it is today, where the student is overloaded with an enormous amount of undigested knowledge. Those who take teachers' training courses (we are concerned here with the training of teachers, so I say nothing about other courses of training!) ought never on any account to have to go in for an examination. The examination in front of them puts them into the frame of mind which leads to this nervy condition.

You will see at once in what a difficult position we are placed when we have to develop our work on the background of present-day conditions! We are at this moment faced with the question of organising the Lauenstein Home for backward children. In view of the government regulations, those who are to take charge would be well advised to take the examination. One of them, at any rate, will have to do so. And yet there is no sense in it; because it is, of course, only another opportunity of becoming nervy. This is a situation which we must face quite dispassionately—unless we want to go through the world blindfold! There is nothing to be done but to take the examination, and after it gradually get rid of the nervous tendencies. That is, however, what most people do not succeed in doing.

Anything in the environment that may cause even a slight shock to the child—if it originates in the unconscious, in the temperament, of the teacher—must be avoided. And do you know why? Because the teacher must also be capable of inducing shock, consciously and deliberately; shocks are often the very best remedy for these conditions! They take effect, however, only if they do not proceed from unconscious habit, but are given consciously and deliberately, the teacher watching intently all the time to observe the effect on the child.

Suppose you have observed this complex of symptoms in a child. You must take the child and get him to write, or read, or paint. Well, and what then? Having first tried to bring him to do as much as he with his particular constitution is capable of doing, then, at a certain point, try to bring the work into a quicker tempo. This will mean that the child is then obliged to let, not the feeling of soreness, but the anxiety connected with the soreness, retire, because you are there in front of him and he cannot help getting into a fresh state of anxiety on that account. The fact that the child is at this moment compelled to come into a new state of anxiety, compelled to enter into an experience that has been artificially promoted and is different from the previous one, brings it about that he strengthens within him, consolidates within him, the ego and astral that are trying to flow out. If you repeat such things systematically with a child, over and over again, a consolidation of ego and astral body will take place. But you must not grow tired! You must do the thing over and over again, preparing your whole teaching in such a way that, as it proceeds, at certain moments it suddenly takes a new turn.

For this, it is, of course, essential that you have the arranging of the teaching in your own hands. If, let us say, every three-quarters of an hour you are obliged to take a different subject, then all your plans will be frustrated. A form of teaching for abnormal children can be built up on the basis of what we have introduced in the Waldorf School—period lessons where, during the main teaching hours, one subject is continued for weeks at a time. For we have, as you know, no set curriculum for the early morning hours between 8 and l0 a.m.; the teacher can take what he chooses, what he sees to be right, in accordance with the principles on which he works. On this basis you can also work out what you must do for abnormal children. You will be able, for instance, to introduce such a method as I was describing, where you are continually changing the teaching, altering the tempo. By such means you will find you can work very strongly indeed upon glandular secretion, and therewith on the consolidation of the astral body in the child. But you will have to practise a certain resignation, for where this kind of treatment has been given and healing has begun, people will not notice that the children have begun to grow healthy. They will notice only that in a particular case there has been in their view no healing, since “becoming normal” is regarded by them as the right and natural thing to expect. What the world calls “becoming normal” is however not at all a thing to be so taken for granted.

So you see, whereas in cases of epileptic or epileptoid trouble it was a question (as I explained yesterday) of adopting rather methods that call for bodily activity, or else methods that work purely in the moral sphere, it is mainly didactic methods that will be needed for combating this other trouble of which I have been speaking today. To give these “shocks”—that is one thing you must do. And the other is as follows.

Observe carefully how the condition alternates between depression on the one hand, and on the other hand a kind of excitement or mania, outbursts of mirth and cheerfulness. What is the cause, when they occur in these forms of illness, of such alternation between states of depression and mania? Owing to the inward soreness, there is a perpetual longing not to let the will come to expression. If the will fails to unfold in the life of ideas, then conditions of depression arise. But when this has been happening for a long time and the child can no longer restrain himself but must give vent, there arises—because the inner soreness is repressed and the child can now flow right out, together with the astral outflow—an enhanced feeling of well-being. So we have in this way alternating conditions of sadness and hilarity, which, when they occur in a child who has also the other symptoms of sweating and bed-wetting, should be carefully watched. For this is where we must intervene as teachers.

Suppose we are faced with depression in the child. The first step will have been taken, the moment the child feels that we are strongly united with him inwardly, that we understand him. But because we are dealing here with a kind of hypertrophy of the life of thought and will, what the child needs is more than that we simply share his sorrow. If we are merely dejected and sorrowful with the child—that is no good to him! We can help him only if we are ourselves competent to cope with the depression we are experiencing with him, and able therefore to give him effective consolation, so that he feels comfort and relief.

A teacher who can understand these things will learn to find for himself the methods he can use. He will know, for example, that a constant idea in such children is that they think they ought to do something, and yet they cannot do it. It is a complicated idea, but one must be able to study it and understand it. They ought to do something and cannot do it; but they have to do it notwithstanding, and then it turns out differently from how they would have liked. Examine the soul-life of such children and try to get hold of the idea in their soul. One could express it in the following words: “I want to do it. I cannot do it. And yet I must do it ... And then it turns out differently from what it ought to be.”

In this complex of ideas the whole of the child's illness is really contained. The child detects in himself the peculiar constitution which consists in the out-flowing of astral body and ego organisation. It manifests as a kind of working outwards-into-the-world of the astral body—“I will do it.” But the child knows that then he comes immediately up against the external world and its reagents. Here is the soreness, here it hurts. The child is forced to perceive: “I cannot do it!” Then he knows that it has to be done, nevertheless. He feels: “I have to reach out with my astral body into the agents of the world. But I have no control over what I take in hand, I am so unskilful with my out-flowing astral body. The thing turns out different, because I am not in full control; the astral body flows out too strongly.”

It is precisely in such children that we can observe, in the most wonderful way, what the sub-consciousness, which reaches up into the life of feeling, is really doing. The sub-conscious is so terribly clever! It stamps into the clearest concepts what is going on in the inner constitution of the child, and in his relationship with others as well as with his environment. All this is, so to speak, disentangled in the child's sub-consciousness. But it does not rise up into consciousness. We have to go in search of it. We have to put forth all our efforts to discover these inner, unconscious complexes of ideas in the child. And now suppose the moment comes when such a complex shows itself to you. You notice it. As a matter of fact, it is there almost every time the child is about to begin something in the way of outer action or even also in the way of thought; it is nearly always there. If you intervene at this moment by gently helping in what the child has to do—doing it with him, feeling, as it were, every movement of his hand in your hand, then the child will have the feeling that the second stage is being corrected for him by what you are doing. Naturally the child is not helped at all if you simply do for him the things he has to do. You must intervene only fictitiously. Say, you get the child to paint. You do not paint yourself; but you sit down by him and move your paint brush, accompanying with your brush each movement he makes with his. The child will have the idea that you are gently guiding him, while thus, with love in your heart, you do with him what he has to do; the fact that you are there beside him in this way—he will feel it like a gentle caress in his soul. Even down to intimate details of this nature, we shall be able to find, if we practise a really careful observation, the right thing to do.

In everything Spiritual Science can give, you will always find that there is at last this summons to the individual human being; he must do his part. People are for ever wanting prescriptions: Do this in this way, do that in that way! But the fact is, anyone who sets out to educate abnormal children will never have finished learning. Each single child will be for him a new problem, a new riddle. And the only way he can succeed in finding what he must do in the individual case, is to let himself be guided by the being in the child. It is not easy, but it is the only real way to work. And this is the reason why it is of such paramount importance that, as teachers, we should take in hand our own self-education.

The best kind of self-education will be found to consist in following the symptoms of illness with interest, so that ever and anon we have the feeling: there is something quite wonderful about that symptom! Not that we should go about the world, proclaiming with a flourish of trumpets that it is the insane who are the really divine human beings. One must not do that—not in our time! We should however be fully awake to the fact that when an abnormal symptom makes its appearance, something is there which, seen spiritually, stands nearer to the Spiritual than the things that are done by man in his healthy organism. Only, this standing-nearer-to-the-Spiritual cannot become active in the healthy organism in the corresponding way. If we have once grasped this, then many intimate truths will reveal themselves to us.

It is, as you see, indeed the case that in every domain diagnosis and pathology lead—of themselves—to a real therapy, provided the diagnosis can succeed in penetrating to the essence of the trouble.